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Show 123: What Truths follow from the Mystery of the Redemption? · The Uncensored Catholic

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The f A. Hey, y'all, welcome today's show. It's a new
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week and a new day, so let's just jump right into it. I
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do have to say, I may I may not be able to do a
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podcast tomorrow. I'm not entirely sure. Either Tuesday or Wednesday or Thursday of
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this week. I need to go out of town and take care of a
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few things, and so I'll be traveling, and you know, that kind
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of makes it hard to do a podcast. But we two will today pick
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up where we left off, and you may remember from last week's show and
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radio replies the person well not only believes that Protestantism is valid but equal to
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Catholicism, which is kind of an odd position for a Protestant because Protestantism being
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a protest against Catholicism. Most Protestants, who are even aware of the difference
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between differences between Protestism and Catholicism, will argue that the Protestant Church is superior
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and that Catholics worship Satan. So you know, at least this is a
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person in good faith. You will take it that way, and the priests
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do. They're not overly indulgent, so to speak, but they don't think
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the person is in bad faith, at least not yet. The person says,
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who had just argued that, since Jesus for bade divisions of the church,
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you must admit that every Christian church is a branch of the true Church.
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The proestant churches are, but also shoots of the Roman Catholic Church,
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which is not something that trusts me. Most Baptist, Methodists, Presbyterians,
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et cetera believe Lutherans, you know, now, I mean there are some,
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you know, but that's not what it was founded on. It's founded
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Protestants are protesting. They don't believe they're equally valid. They believe they're superior.
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And after the priest has explained to them that a branch cut off from
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the tree withers and dies as it is no longer part of the tree,
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the person says, you have no right to deny our claims. Christ meant
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Protestantism to be or else it would not exist, which is a remarkable statement.
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Imagine if I went out and robbed a bank, and I came and
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said, well, God intended for me to rob that bank. Therefore I've
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committed no sin in my theft, and I can't be held accountable for my
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crime. You could extrapolate that out to ten thousand things. That is at
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root this person's argument. God intended it. Because it happened, God must
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have intended it. Therefore, God willfully goes along with any sin or any
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heresy, because it couldn't exist if it wasn't in his will. Well,
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the thing is, he gave us free will. We can absolutely choose to
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dispey God. That is what sin is after all. Well, they answer
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on the same reason reasoning. You would argue that because sin exists, Christ's
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meant it to be. Yes, exactly what I just said. Christ predicted
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that heresies would arise, but distinctly forbade men to abandon the church and originate
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them to either leave the church for one or to come up with One person
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says, God sends all for our good, and it is our fault if
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we do not make good use of Protestantism. They answer, not everything is
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sent by God. He permits some things which the perverse will of men,
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which the perverse will of men causes, and he permitted the evil of heresy.
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However, he never permits any evil without drawing some good for it from
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it. There are many good products since despite the sin of those who began
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Protestantism, absolutely true. I never deny that, you know, and it
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is undeniable that Protestants occasioned the reform of many abuses among the members of the
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Catholic Church. And that is true. There was corruption in the Catholic Church.
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That well, what did it do. It gave an excuse to Martin
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Luther to abandon the Catholic Church. It gave excuse to Protestants to say,
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Catholic Church is corrupt. We got to go form a new church. That's
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actually not allowed. You know, Jesus formed one church. He said the
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gates of Hell will not prevail against it. That said, it is a
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church made up of men. Remember among Jesus's twelve hand chosen people picked by
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Jesus himself, one was Judas. There will always be some corruption in any
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human institution, even if it's guaranteed by God not to teach error and given
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valid sacraments. The individual members of that church, you will always find bad
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people, and you will always find a level of corruption in any human institution.
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That is part of human nature. That's concupiscence. The amazing thing is
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in spite of that, the Church is endured. That's a miracle in and
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of itself. You cannot point to a single nation on earth that has existed
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in its same form for two thousand years. Two thousand years ago, the
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nation of England didn't even exist. France really was not France. Italy was
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a collection of states usually fighting among each other. Germany was warring. Primitive
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I don't even know. I don't even know if you can imagine how primitive
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people were two thousand years ago in Christ formed his church. I mean,
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these were not just warlords, they were often can ms. But the Catholic
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Church has stood for two thousand years unchanged. Rome Rosenfeld, the Empire of
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Great Britain has risen and fallen, and America is in the process of decline.
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Russia became communist and became the Soviet Union. We've had two World Wars,
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and just in the past couple hundred years, past one hundred years,
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actually only the Catholic Church has remained intact. China is not China up two
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thousand years ago. You know, Communist revolution in China and early nineteen hundreds
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totally different, totally, entirely different culture, entirely different nation. Maybe not
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culture, but yeah, I mean it's been You cannot kill what eighty million
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babies, You cannot enslave people and have the same culture that you beforehand.
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I mean only the Catholic Church on the fai Islam is not as old,
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yeah, I mean, the Muslims have some old religious sites and all that.
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No Islam came after Christianity. Only the Catholic Church, the modern state
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of India is not the ancient you know, Hindu stan of India. I
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mean, you know, only the Catholic Church has been unchanged in absolute succession
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for two thousand years. That is a miracle that's not humanly possible, because
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all everything else has tried has fallen. Turkey is not Istanbul, It's not
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count Standinople. I mean, you can think about it, think it through.
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Only the Catholic Church has endured. Well, the person says, what
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right has the Catholic Church to arrogate herself powers given by Christ rather than any
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other body of believers? Well, they answer none whatsoever. No body of
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believers has any right to arrogate to itself, to take into itself, to
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be arrogant, in other words, any powers at all in this matter,
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Just as no ordinary citizen has the right to enter a court and declare himself
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to be a judge. Yet a lawfully appointed judge has the right to act
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in virtue of his commission. The Catholic Church seeks nothing upon herself, but
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she does endeavor to fulfill the commission given her by Christ. Historically, she
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alone can possibly inherit the jurisdiction given by Christ Christ to the apostles and handed
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down through the ages. All other churches exist because men arrogated themselves to the
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right to coin a new doctrine and set up churches of their own. And
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the person says, but we have Creed, Saint Daves, Baptism, confirmation,
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Holy Communion, and things that guarantee that we are true Christians. So
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presumably this is an Anglican because most Protestants ninety nine percent of Protestants don't have
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any of those things, especially Saint Daves, and you know, confirmation and
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Holy Communion. No, no, no, no, they answer. Some
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Protestants have those things at least theoretically, Others have some of them, others
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have none of them. But in any case, that would not prove Protestantism
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to be true Christian. That would not prove Protestants to be true Christians.
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What a bold statement can we say, as Catholics that Protestants are not true
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Christians? Well, we can say they don't hold valid Christian doctrine and they
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don't have the sacraments. So while they are in communion with Christianity, are
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they in fact truly Christian? I don't know. I'll leave that to another
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someone a bit more scholarly than me. But by definition, okay, if
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you believe in Christ, you're a Christian. I get that. But then
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don't you us have to practice what Jesus said? He said, those who
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love me will keep my commandments. What were his commandments? Eat his body
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and blood in the Eucharist. No Protestant does that, and we wonder why
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he says. You know, on the day of judgment, many will say,
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Lord Lord, did we not believe in you? Did we not prophesy
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in your name? Did we not enact miracles through your name? And he
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will say, truly, I say, I do not know you. Well
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anyway, they say, at most they prove that Protestants are attempting to do
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some Christian things. But a true Christian accepts the complete teachings of Christ.
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And does all that He commands, and all is accepted on the authority of
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Christ, not on the authority of one's own human judgment. A self made
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religion built upon a personally approved selection from the teachings of Christ does not give
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us the Christian religion. And I'll leave it there with the words of the
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priests, who are actually a bit more strite it than I. But they
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know better. You know, I hesitate. So let's go on to Father's
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Arrago's book. Where were we we left off? Were still talking about Jesus,
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and he asked the question what truths follow from the mystery of redemption.
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One Christ is the true God and true Man, hence we call him God
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Man. Every being gets its nature whence it has its origin. Thus a
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child gets its human nature from being born of Man Christ. Therefore, having
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his or from God, the Father derives from him his divine nature, and
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being born of Mary derives from her his human nature. He claimed both divine
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and human attributes. He said, for example, the Father is greater than
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I, and yet on another occasion, the Father and I are one as
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God. He calls Mary woman, as on the occasion of the wedding feast
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at cana and as man he calls her mother. He called himself at times
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son of God and at times son of Man. Christ, as man,
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is like to us in all things except sin. That was declared in the
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council. Chelse said on I don't remember the year, but anyway, Christ
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became like to his brethren. He was made in the likeness of man and
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in habit formed as a man. That's a reference to Hebrews and etc.
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Christ had a human body with all its consequence needs of eating and drinking and
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sleeping, as well as suffering and dying. And he had a real body,
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not a titious one as the docitive taught. That was heresy. Christ
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had a human soul, and so a human intellect and human will. For
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he prayed in the garden Father, not my will, but thine be done.
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At his death, Christ gave his soul into the hands of his heavenly
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father. Saint Paul in First Corinthians calls Christ the heavenly man in opposition to
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the earthly man Adam, his meaning being that Christ's body was heavenly in the
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action of the Holy Spirit and displayed on earth some of the properties of the
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glorified bodies, as on Mount Tabor and in the Walking on Water point number
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two. In Christ's there two nature's human and divine, which despite their intimate
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union, are quite distinct. The nature or essence is the total of the
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powers belonging to a being, the person as a possessor of this nature,
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or perhaps more strictly, that which is common to all men is the nature,
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and that which constitutes men independent individual is the person. Thus the nature
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may embrace many individuals, but not so the person. Just as iron and
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gold may be welded into one solid mass and still remain with all their individual
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properties distinct, so are two natures united in Christ. Nor is the human
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nature changed into the divine nature, as the water was changed into wine and
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cana. Nor again is the human nature as it was this guy the name
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utecheese utait cheese eu t ychees, another heretic thought, absorbed into the Godhead,
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as a drop of honey might be lost in the expanse of an ocean.
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Nor have the two natures combined to form a third, as hydrogen oxygen
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combined to form water. Hence, Christ is a twofold knowledge, human and
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divine. As God, he knows all things, even the thoughts of men,
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and he also knew all things as man on account of the hypos static
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union. The reason why he denied all knowledge of the day and hour the
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last Judgment was because he was not entrusted with this knowledge to communicate it to
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man Mark thirteen thirty two. Hence, also Christ is a twofold will,
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human and divine, the human being subject to the divine. That's from the
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Third Council of constant We learn from prayer in the garden in the garden that
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Christ had a human will, not my will, but thine be done Luke
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twenty two forty two. Subject, however, to the divine will. I
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seek not my own will, but the will of him who sent me John
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five thirty. So a patient may shrink from the pain of an operation,
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yet submit himself to the hands of a surgeon. Thus Christ is a twofold
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activity, human and divine. That's from the Third Council of Constantinople, which
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I should have said in full a minute ago. I read the abbreviation as
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if it was a full word, eighty six eighty to his divine activity,
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along to his divine activity belonging to the miracles and prophecies, to the human
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prophecy of action, the operation of sleeping, eating, drinking, and suffering.
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The three persons of the Blessed Trinity have only one nature and so one
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principle of action. Point number three. In Christ, there is only one
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person, and that person is divine, a nobious enobious. Compares with the
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two eyes forming only one image, or the two ears conveying one sound.
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In words of the Athenasian Creed, as the rational soul in the flesh is
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one man, so God and man is one Christ. The human nature in
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Christ, though compelled by divine and not human personality, is for that very
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reason more perfect just as man. Just as in man, the body is
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more perfect on account of being informed by a human soul than the lower animals.
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Moreover, as in man, the body is an instrument by which the
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soul acts, so in Christ, the human nature is the instrument by which
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the divine person acts. Nor is Christ's body a lifeless tool like a pen
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in the hand of a writer, but is full of life and has its
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own special activity. The human the humanity of Christ, it must be remembered.
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The humanity of Christ is it must be remembered, not an instrument of
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God's action in the same way as where the prophets or the apostles, et
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cetera. Its union and action are far more intimate. Intimate, just as
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the eye and the hand of the workmen are more concerned in His work than
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the tools. We must avoid the error of Nestorius, another heretic condemned at
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the Council of Ephesus, in which he taught that in Christ, the God
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held Godhead dwelt in distinct person I, that the God Christ dwelt in the
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man Christ as in a temple. Since in Christ the divine and human natures
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are inseparably united by his divine personality, the following propositions are true. One
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Christ is as man the true son of God. Saint Paul's words on the
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subject are he spared not his own son, but delivered him up for us
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all. Two, Mary, the Mother of Christ, is really the mother
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of God. Saint Elizabeth called her the Mother of God in Luke one forty
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three. Nestorius's heresy that Mary should be called only the mother of Christ was
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condemned at the Council of Ephesus in four thirty one. If, as Saint
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Cyril says, our Lord Jesus Christ is God. How can it be that
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the holy Virgin who bore him is not Mother of God. Though the mother
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does not give the soul to her offspring, she is nonetheless called the mother.
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So Mary is called the Mother of God, though she did not give
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Christ's divine nature. Three, Christ is man, could neither sin nor err.
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Christ did no sin, either in word or deed one Peter two twenty
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two, or on the words of Saint Gregory. The great as light permits
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no darkness in its neighborhood, So the son of God admitted no sin in
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his human nature. Christ had from his birth all wisdom and knowledge Colossians two
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three. The words Christ grew in wisdom and grace in Luke two fifty two
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mean that with the passing of time he ever showed more of the wisdom and
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grace of God in his speech and conduct. There must have been in his
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person something majestic. That's a reference to Psalms. Saint Jerome says that the
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glory and majesty of the Godhead was reflected on his faith, was reflected on
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his face and gave it a beauty, was attracted and subjected all those who
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had the happiness of gazing upon him. Zero point four. All Christ's human
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actions have an infinite value. What Christ did as man was as a human
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action and also a divine action. Inasmuch as he was, he was God.
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Saint John and then Damassine says, just as iron raised to a glow
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burns, not because burning is a property of the iron itself, but because
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it has acquired a property from the fire. So the human action of Christ's
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were divine, not from their own nature, but on account of the intimate
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union of the Godhead. The very least prayer suffering of Christ might have redeemed
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all men. Zero point five. Christ's humanity is worthy of adoration. This
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adoration is directed not to the human nature, but to the divine person.
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Thus, a child kissing the hand of its parents is paying homage to the
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parent, not to the hand. As Saint Thomas says, we pay honor
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to the King and the purple which he wears. So in Christ we adore
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the humanity along with the Godhead, since they are inseparable, Saint John Damassne
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points out. Damassene points out that we do not adore mere flesh, but
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the flesh as unite to the divinity. Thus the Church adores the five wounds,
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the sacred Heart, the precious Blood, et cetera. Zero point six
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human attributes, buttes human attributes may be predicted of Christ as God and divine
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attributes of Christ as man, the so called communication of the characters or idioms.
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Hence Saint Peter's reproach, the Author of life, you would have killed
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Acts three fifteen. In Saint Paul's words, if they had known it.
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If they had known it, if they had known it, they would never
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have crucified the Lord of Glory First Corinthians two eight, as well as Saint
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John's therein, do we know the love of God that he laid down his
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life for us? Since the second divine Person and the man Christ Jesus are
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one and the same person. Whatever is said of Christ as God may also
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be said of him as man. Eg. This man is omnition or almighty.
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And what we say of Christ may be said for the second divine person,
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eg. God, God suffer for us, died for us, et
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cetera. When a man is both good and rich, we may say without
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error, this rich man is good, or this good man is rich,
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Because we are talking of the person who is rich and good. We may
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do the same in regard to the divine person, who is at the same
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time God and man, and in consequence has the attributes proper to God and
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Man. So we might say this sufferer is God, or this dying man
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is Almighty. But we cannot say the Godhead suffered or died, because the
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word godhead means the divine nature, and it never suffered. He Saint John
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Damascene wrote, though the Godhead was in a suffering form, the Godhead did
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not suffer. The sun is not hurt, though the tree on which it
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shines is felled. All right, we'll leave it there for today. Hopefully
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i'll get due to a podcast tomorrow. If not, I'll definitely get Wednesday.
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Y'all have a great evening, remember the words of Padre Pio, pray,
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hope, and don't worry, and I will talk to you next time.