Many Catholics have been distraught by the radical departure from the basic and elementary message of the Catholic faith which, for 2,000 years, has always presented itself as the single Truth by which mankind will find salvation. Why is it that one of the globe’s most popular Catholic evangelists, Bishop Robert Barron, can go live on television and openly promote the idea that if a practicing Jewish non-believer in Christ, Ben Shapiro, were to simply follow his conscience, albeit under the auspices of God’s grace in Christ, he can escape the judgment of God and be saved in the last Day? Why is it that, when given the chance to clarify this (click here, Q&A begin @ minute 28:00), he shows no remorse for it, but rather persists in defending himself regardless of his promotion of indifferentism? Of course, Bishop Barron attempts to get this mess within the orange cones of Catholic orthodoxy by suggesting that the 2nd Vatican Council spoke to the possibility of attaining to salvation outside the confines of the Catholic Church and her physical sacraments. I’ve already written extensively (see here, here, and here) on why Barron’s public presentation still comes far from faithfully communicating the teaching of the Church even with the grant of said exceptional possibility. Continue reading
Ever since the 20th century, the Catholic Church’s Ecumenical movement has effected a massively different outlook on the scene of the world. From the 19th century backwards, Catholics believed that non-Catholics, and especially non-Christians, had no sure hope of attaining eternal life in Jesus Christ. Oh yes, I realize that Pope Pius IX speaks to the exceptional possibility of salvation outside the visible bounds of the Catholic Church (i.e. invincible ignorance and perfect contrition/charity under the auspices of God’s grace), but for the most part, if you were not a Catholic, your soul was in great danger of hell fire if you did not repent and enter into the Church through the holy bath of Baptism. Certainly, from the 17th century backwards, there was an even stronger sense that all who are without the Church and die in their sins will be damned. And yet, today we have Catholic scholars, high clergyman, and theologians professing to hold that, in the end, all men will be saved. Oh yes, they make sure they do not assert so blatantly that this is a certain fact of revelation, but a reasonable hope. Continue reading
In the years of 2014 to the present, the question of whether Catholics can re-marry after divorce has become much more talked about in light of the two Synods on the family and their subsequent Apostolic exhortation Amoris Laetitia. I cannot go into the details about what Pope Francis communicated with this document, but I can give a basic summary. Amoris Laetitia (Eng. The Joy of Love) reaffirms the Church’s moral doctrine on the purpose of human sexuality and conjugal relations, even explicitly referring to the need to appropriate the message of Pope St. Paul VI’s Encyclical Humane Vitae. The document also states that there are “no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family” (251). On the matter of Catholics who have married in the Church but who have subsequently divorced and contracted a civil “marriage” while the first spouse is still alive, Pope Francis makes clear that this is contrary to the demands of the Gospel, and is objectively out of harmony with the Church’s understanding of marriage (303). To those who insist that they should be able to openly demand recognition, respect, and good-standing of their 2nd “marriage” as if it were awarded to them out of mercy, the Pope says they should be considered as persons seeking to flaunt an objective sin, and should consequently be subject to hearing the gospel again in order to be converted, or separated from the community in excommunication (297). With that said, the Pope still opened the door for Catholic “re-married” divorcees to receive Holy Communion (305, fn 351), not on the basis that re-marriage is acceptable or objectively good, but rather that, on a case by case basis, certain persons who are involved in these objectively sinful and unlawful relationships can be free even of grave and mortal guilt, thereby landing them in the venial category of transgressor. Causes for this are said to be difficult and complex circumstances which mitigate against a person’s level of culpability, reducing the severity of their guilt and sin before God (302). Continue reading
An award winning and Cambridge-reared scholar in Patristics and Early Christianity, Dr. Allen Brent M.A., D.D., who is former Professor in Early Christian History and Iconography at the University of London, King’s College, and who is currently Professor at the Patristics Institute of the Lateran University (Augustinianum) , has made his way into the Catholic Church. He was simultaneously ordained to the Catholic priesthood at Norwhich Cathedral as part of the Anglican Ordinariate.