Pronouncing The Holy Faith Handed by Our Great Lord and Savior Jesus Christ

Veni Creator

Tuesday, June 15, 2010


Ancient Bible Manuscripts in Greek

Major Church Pronouncements on the Bible

Pentecost (30/33AD)
The beginning of the Church; the Church exists before a determination of a canon or a definitive list of books of what was later called the Bible. The NT was not even written yet. The Bible is the book of the Church, we are not a church of the Bible.

Melito, Bishop of Sardis (c. 170)
Produced the first known Christian attempt at an Old Testament canon. His list maintains the Septuagint order of books but contains only the Old Testament protocanonicals minus the Book of Esther.

Council of Laodicea (c. 360)
A local council of the church in union with Rome produced a list of books of the Bible similar to the Council of Trent's canon. This was one of the Church's earliest decisions on a canon.

Council of Rome (382)
Local church council under the authority of Pope Damasus, (366-384) gave a complete list of canonical books of the OT and NT which is identical with the list later approved by the Council of Trent.

Council of Hippo (393)
Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon (same as later approved by the Council of Trent)

Council of Carthage (397)
Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon (same as later approved by the Council of Trent)

Pope Innocent I, Bishop of Rome, 401-417 (405)
Responded to a request by Exuperius, Bishop of Toulouse, with a list of canonical books of Scripture; this list was the same as later approved by the Council of Trent.

Council of Carthage (419)
Local North African Church council in union with and under the authority of the Bishop of Rome approved a list of OT and NT canon (same as later approved by the Council of Trent)

Council of Florence, an ecumenical council (1441)
Complete list of OT and NT canon was drawn up; this list later adopted by the Fathers of the Council of Trent

Council of Trent, an ecumenical council called to respond to the heresy of the Reformers (1545-1563)
The canon of OT and NT received final definitions: 46 books in the OT; 27 in the NT; "Henceforth the books of the OT and the NT, protocanonical and deuterocanonical alike, in their entirety and with all their parts, comprise the canon and are held to be of equal authority." The ancient Vulgate edition of the Bible was called the authoritative edition of the Bible.

Vatican I Council (1869-1870)
Reaffirmed the decree of Trent. The Church holds the books of Holy Scripture as sacred and canonical, not because she subsequently approved them, nor because they contain revelation without error, but precisely because "having been written by the inspiration of the Holy Spirit, they have God as their author and, as such, they have been handed down to the Church itself."

Providentissimus Deus (1893), Pope Leo XIII, Bishop of Rome, 1878-1903
Inaugurated a new era in Roman Catholic biblical studies. Presented a plan for biblical study; Defined inspiration: "By supernatural power God so moved and impelled the human authors to write - he so assisted them in writing - that the things he ordered and those only they first rightly understood, then willed faithfully to write and finally expressed in apt words and with infallible truth."

Pascendi Dominica Gregis (1907), Pope Pius X, Bishop of Rome, 1903-1914
Refuted the errors of the Modernists; Scored erroneous teaching on the origin and nature of the Sacred Books, on inspiration; on the distinction between the purely human Christ of history and the divine Christ of faith; on the origin and growth of the Scriptures.

Spiritus Paraclitus (1920), Pope Benedict XV, Bishop of Rome, 1914-1922
Commends modern critical methods in biblical studies. All biblical interpretation rests upon the literal sense. Goal of biblical studies is to learn spiritual perfection, to arm oneself to defend the faith, to preach the word of God fruitfully.
Divino Afflante Spiritus (1943), Pope Pius XII, Bishop of Rome, 1939-1958

Permitted scholars to use original text of Scriptures. No claim was made that the Vulgate is always an accurate translation, but that it is free from any errors in faith or morals. The scholar must be principally concerned with the literal sense of the Scriptures; search out and expound the spiritual sense; avoid other figurative senses. Literary criticism should be employed. Stated that there are but few texts whose sense was determined by the authority of the Church (only seven biblical passages have been definitively interpreted in defending traditional doctrine and morals--Jn 3:5, Lk 22:19, 1 Cor 11:24, Jn 20:22, Jn 20:23, Rom 5:12, Ja 5: 14); this counteracts the frequent misunderstanding that Catholics have no freedom interpreting the Scriptures.

Humani Generis (1950), Pope Pius XII, Bishop of Rome, 1939 - 1958
Instructs scholars on evolution, polygenism and OT historical narratives

Vatican II Council (1962-1965)
The decree, On Divine Revelation, declares that there is one source of Divine Revelation, Jesus Christ; that there are two modes of handing on revelation: Sacred Scripture and Sacred Tradition : "in a certain way merge into a unity and tend toward the same end," and "it is not from sacred Scripture alone that the Church draws her certainty about everything that has been revealed." Concerning Inerrancy of Scripture: "The Books of Scripture must be acknowledged as teaching firmly, faithfully, and without error that truth which God wanted put into the sacred writings for the sake of our salvation. "Emphasized that "in order to see what God wanted to communicate in Scripture, we must investigate the intention of the sacred author, and one way to do this is by paying attention to the literary form employed by the sacred writer.";


The Indestructible Truth of the Catholic Faith

St. Peter gloriously holding the Keys of Heaven given by the Lord Jesus... while the Church preserves the True Faith on earth under the leadership of the Pope the successor of Peter.

Ross Earl Hoffman sent a message to the members of The Lion's Training Ground: Catholic Apologetics.

Ross Earl Hoffman June 13, 2010 at 12:25am

Subject: This is Powerful!!!

This is a great post, I picked up from a super strong defender, named Lou...please all of you tuck this away, and keep it for defensive purposes. When you have someone, in our separated Christian camp...go after you, this is a great reply. Thought it was worthy of sharing....

Consider the following

Christ said... "I will never leave you nor forsake you" and promised that the Gates of Hell would not prevail against the Church.

If the truth that Jesus taught was not spread, was not taught for a period of time, then how can it be said the the Gates of Hell did not prevail.

That being the case, can you demonstrate that the Gospel, as you understand it, has been preached continuously since the time of Christ? If you cannot demonstrate a line of teachers who taught what you believe was taught by Christ, then the Gospel, as you understand it, was lost. If the Gospel of your Christ was lost, then your Christ is a loser. Who would want to believe in such a weak God? I certainly wouldn't.

But, you see, I can point to a succession of teachers, starting with the disciples of the apostles, who have taught Catholic Dogma. The Gospel as Catholics understand it has continuously been taught. That is the Christ who has remained with his Church.

When He said to the apostles, "I will send you the Holy Spirit and he will lead you into all truth", he wasn't saying that the Holy Spirit would lead each of them individually into all truth, but that he would lead them COLLECTIVELY into all truth.

As Paul says, the Church is the pillar of the Truth. He didn't say scripture - because scripture is, after all, a record, but the Church is a living being, the Body and Bride of Christ. And in rejecting the Church, you've cut yourself off from the living Body of Christ and substituted a delusion of spirit filling for the true Filling of the Spirit.

You can never be led into all truth because you reject the "Church, the pillar and foundation of the Truth".

"As Vincent of Lérins wrote in The Commonitory, "Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all."

And, that is exactly what we believe. We can point to teachers at the end of the First Century and the beginning of the Second who were teaching the same doctrines we believe. You cannot do that, because the interpretation you preach is a novelty, something which was not "believed everywhere, always, by all".

One other thought. You answered "What is Truth". Aren't those exactly the same words Pilate said to Jesus?"


Sunday, April 11, 2010

Spiritual Bouquet for Pope Benedict XVI

Amid the anti-Catholic sentiment in the media of today, please express your fidelity to the Vicar of Christ on earth in this hour when he is unjustly attacked. Pray for our beloved Holy Father, Pope Benedict XVI, that God may continue to grant him an abundance of spiritual wisdom and strength to guide the Barque of Peter through the difficult waters of our times.

Desiring to show our filial support and gratitude to our Holy Father, the Institute of Christ the King wishes to offer an abundant spiritual bouquet to His Holiness. Your prayers are needed! To participate in this spiritual bouquet, please use our online form below. Simply indicate the number and types of prayers you wish to offer. This spiritual bouquet will then be presented directly to His Holiness.

We especially encourage your prayers and sacrifices during a special Novena beginning on Saturday, April 24, 5th anniversary of the inauguration of Pope Benedict XVI, through May 2, which is the first Sunday of the month of Mary, Mother of the Church. During this Novena in support of His Holiness, we will also celebrate on May 1 the feast of Saint Joseph the Worker, Patron of the Universal Church and lifelong namesake patron of our Holy Father.

May God bless you for your prayers and sacrifices on behalf of His Vicar on earth.

To Participate in this Gift of Spiritual Bouquet to His Holiness please visit this site:

post from:

Tuesday, April 6, 2010


Osanna, Sanctus Deus
superillustrans claritate tua
felices ignes horum malacoth!

L'anima d'ogne bruto e delle piante
di complession potenziata tira
lo raggio e 'l moto delle luci sante;

ma vostra vita sanza mezzo spira
la Somma Beninanza, e la innamora
di sé sì che poi sempre la disira.

E quinci puoi argomentare ancora
vostra resurrezion, se tu ripensi
come l'umana carne fessi allora

che li primi parenti intrambo fensi.

Commedia, Paradiso (c. VII)
Hosanna holy God of Sabaoth,/ abundantly illumining with thy brightness/ the blessed fires of these kingdoms ... The soul of every brute and of each plant,/ The ray and motion of the sacred lights,/ Draw from complexion with meet power endued./ But this our life the Eternal Good inspires/ Immediate, and enamours of itself;/ So that our wishes rest forever here./ And hence thou mayst by inference conclude/ Our resurrection certain, if thy mind/ Consider how the human flesh was framed,/ When both our parents at the first were made. (Transl. H.F.Cary) - ...Our regular Paschal feature...

To bring to all people the fruit of Easter

The Gospel has revealed to us the fulfilment of the ancient figures: in his death and resurrection, Jesus Christ has freed us from the radical slavery of sin and opened for us the way towards the promised land, the Kingdom of God, the universal Kingdom of justice, love and peace. This "exodus" takes place first of all within man himself, and it consists in a new birth in the Holy Spirit, the effect of the baptism that Christ has given us in his Paschal Mystery. The old man yields his place to the new man; the old life is left behind, and a new life can begin (cf. Rom 6:4). But this spiritual "exodus" is the beginning of an integral liberation, capable of renewing us in every dimension – human, personal and social.

Yes, my brothers and sisters, Easter is the true salvation of humanity! If Christ – the Lamb of God – had not poured out his blood for us, we would be without hope, our destiny and the destiny of the whole world would inevitably be death. But Easter has reversed that trend: Christ’s resurrection is a new creation, like a graft that can regenerate the whole plant. It is an event that has profoundly changed the course of history, tipping the scales once and for all on the side of good, of life, of pardon. We are free, we are saved! Hence from deep within our hearts we cry out: "Let us sing to the Lord: glorious his triumph!"

The Christian people, having emerged from the waters of baptism, is sent out to the whole world to bear witness to this salvation, to bring to all people the fruit of Easter, which consists in a new life, freed from sin and restored to its original beauty, to its goodness and truth. Continually, in the course of two thousand years, Christians – especially saints – have made history fruitful with their lived experience of Easter. The Church is the people of the Exodus, because she constantly lives the Paschal Mystery and disseminates its renewing power in every time and place. In our days too, humanity needs an "exodus", not just superficial adjustment, but a spiritual and moral conversion. It needs the salvation of the Gospel, so as to emerge from a profound crisis, one which requires deep change, beginning with consciences.


May the Risen Lord sustain the Christians who suffer persecution and even death for their faith, as for example in Pakistan. To the countries afflicted by terrorism and by social and religious discrimination, may He grant the strength to undertake the work of building dialogue and serene coexistence. To the leaders of nations, may Easter bring light and strength, so that economic and financial activity may finally be driven by the criteria of truth, justice and fraternal aid. May the saving power of Christ’s resurrection fill all of humanity, so that it may overcome the multiple tragic expressions of a "culture of death" which are becoming increasingly widespread, so as to build a future of love and truth in which every human life is respected and welcomed.

Pope Benedict XVI
Urbi et Orbi Address, Easter Sunday, April 4, 2010

Picture is from Daylife. More pics on NLM.

(I'm surprised at the lack of discussion regarding the Pope's singling out of Pakistan as a dangerous place for Christians. CAP)


posted by Carlos Antonio Palad at 1:42 PM 7 comments

Homily of the Holy Father, Benedict XVI, for the Mass of Easter Vigil



Saint Peter's Basilica
Holy Saturday, 3 April 2010

Dear Brothers and Sisters,

An ancient Jewish legend from the apocryphal book “The life of Adam and Eve” recounts that, in his final illness, Adam sent his son Seth together with Eve into the region of Paradise to fetch the oil of mercy, so that he could be anointed with it and healed. The two of them went in search of the tree of life, and after much praying and weeping on their part, the Archangel Michael appeared to them, and told them they would not obtain the oil of the tree of mercy and that Adam would have to die. Subsequently, Christian readers added a word of consolation to the Archangel’s message, to the effect that after 5,500 years the loving King, Christ, would come, the Son of God who would anoint all those who believe in him with the oil of his mercy. “The oil of mercy from eternity to eternity will be given to those who are reborn of water and the Holy Spirit. Then the Son of God, Christ, abounding in love, will descend into the depths of the earth and will lead your father into Paradise, to the tree of mercy.” This legend lays bare the whole of humanity’s anguish at the destiny of illness, pain and death that has been imposed upon us. Man’s resistance to death becomes evident: somewhere – people have constantly thought – there must be some cure for death. Sooner or later it should be possible to find the remedy not only for this or that illness, but for our ultimate destiny – for death itself. Surely the medicine of immortality must exist. Today too, the search for a source of healing continues. Modern medical science strives, if not exactly to exclude death, at least to eliminate as many as possible of its causes, to postpone it further and further, to prolong life more and more. But let us reflect for a moment: what would it really be like if we were to succeed, perhaps not in excluding death totally, but in postponing it indefinitely, in reaching an age of several hundred years? Would that be a good thing? Humanity would become extraordinarily old, there would be no more room for youth. Capacity for innovation would die, and endless life would be no paradise, if anything a condemnation. The true cure for death must be different. It cannot lead simply to an indefinite prolongation of this current life. It would have to transform our lives from within. It would need to create a new life within us, truly fit for eternity: it would need to transform us in such a way as not to come to an end with death, but only then to begin in fullness. What is new and exciting in the Christian message, in the Gospel of Jesus Christ, was and is that we are told: yes indeed, this cure for death, this true medicine of immortality, does exist. It has been found. It is within our reach. In baptism, this medicine is given to us. A new life begins in us, a life that matures in faith and is not extinguished by the death of the old life, but is only then fully revealed.

To this some, perhaps many, will respond: I certainly hear the message, but I lack faith. And even those who want to believe will ask: but is it really so? How are we to picture it to ourselves? How does this transformation of the old life come about, so as to give birth to the new life that knows no death? Once again, an ancient Jewish text can help us form an idea of the mysterious process that begins in us at baptism. There it is recounted how the patriarch Enoch was taken up to the throne of God. But he was filled with fear in the presence of the glorious angelic powers, and in his human weakness he could not contemplate the face of God. “Then God said to Michael,” to quote from the book of Enoch, “‘Take Enoch and remove his earthly clothing. Anoint him with sweet oil and vest him in the robes of glory!’ And Michael took off my garments, anointed me with sweet oil, and this oil was more than a radiant light … its splendour was like the rays of the sun. When I looked at myself, I saw that I was like one of the glorious beings” (Ph. Rech, Inbild des Kosmos, II 524).

Precisely this – being reclothed in the new garment of God – is what happens in baptism, so the Christian faith tells us. To be sure, this changing of garments is something that continues for the whole of life. What happens in baptism is the beginning of a process that embraces the whole of our life – it makes us fit for eternity, in such a way that, robed in the garment of light of Jesus Christ, we can appear before the face of God and live with him for ever.

In the rite of baptism there are two elements in which this event is expressed and made visible in a way that demands commitment for the rest of our lives. There is first of all the rite of renunciation and the promises. In the early Church, the one to be baptized turned towards the west, the symbol of darkness, sunset, death and hence the dominion of sin. The one to be baptized turned in that direction and pronounced a threefold “no”: to the devil, to his pomp and to sin. The strange word “pomp”, that is to say the devil’s glamour, referred to the splendour of the ancient cult of the gods and of the ancient theatre, in which it was considered entertaining to watch people being torn limb from limb by wild beasts. What was being renounced was a type of culture that ensnared man in the adoration of power, in the world of greed, in lies, in cruelty. It was an act of liberation from the imposition of a form of life that was presented as pleasure and yet hastened the destruction of all that was best in man. This renunciation – albeit in less dramatic form – remains an essential part of baptism today. We remove the “old garments”, which we cannot wear in God’s presence. Or better put: we begin to remove them. This renunciation is actually a promise in which we hold out our hand to Christ, so that he may guide us and reclothe us. What these “garments” are that we take off, what the promise is that we make, becomes clear when we see in the fifth chapter of the Letter to the Galatians what Paul calls “works of the flesh” – a term that refers precisely to the old garments that we remove. Paul designates them thus: “fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing and the like” (Gal 5:19ff.). These are the garments that we remove: the garments of death.

Then, in the practice of the early Church, the one to be baptized turned towards the east – the symbol of light, the symbol of the newly rising sun of history, the symbol of Christ. The candidate for baptism determines the new direction of his life: faith in the Trinitarian God to whom he entrusts himself. Thus it is God who clothes us in the garment of light, the garment of life. Paul calls these new “garments” “fruits of the spirit”, and he describes them as follows: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22).

In the early Church, the candidate for baptism was then truly stripped of his garments. He descended into the baptismal font and was immersed three times – a symbol of death that expresses all the radicality of this removal and change of garments. His former death-bound life the candidate consigns to death with Christ, and he lets himself be drawn up by and with Christ into the new life that transforms him for eternity. Then, emerging from the waters of baptism the neophytes were clothed in the white garment, the garment of God’s light, and they received the lighted candle as a sign of the new life in the light that God himself had lit within them. They knew that they had received the medicine of immortality, which was fully realized at the moment of receiving holy communion. In this sacrament we receive the body of the risen Lord and we ourselves are drawn into this body, firmly held by the One who has conquered death and who carries us through death.

In the course of the centuries, the symbols were simplified, but the essential content of baptism has remained the same. It is no mere cleansing, still less is it a somewhat complicated initiation into a new association. It is death and resurrection, rebirth to new life.

Indeed, the cure for death does exist. Christ is the tree of life, once more within our reach. If we remain close to him, then we have life. Hence, during this night of resurrection, with all our hearts we shall sing the alleluia, the song of joy that has no need of words. Hence, Paul can say to the Philippians: “Rejoice in the Lord always, again I will say, rejoice!” (Phil 4:4). Joy cannot be commanded. It can only be given. The risen Lord gives us joy: true life. We are already held for ever in the love of the One to whom all power in heaven and on earth has been given (cf. Mt 28:18). In this way, confident of being heard, we make our own the Church’s Prayer over the Gifts from the liturgy of this night: Accept the prayers and offerings of your people. With your help may this Easter mystery of our redemption bring to perfection the saving work you have begun in us. Amen.

© Copyright 2010 - Libreria Editrice Vaticana

Sunday, March 21, 2010

Official rule during Our Father in the Mass: Raised or Clasped?

Anonymous said...

Good evening Father...
I'm here now in Molave Zamboanga Del-Sur.Father I attend a mass this day(sunday mornig)I notice that during the Lords Prayer(our Father song) all the people inside the church they raise their hands together with the Priest.
Father Abe in San Pedro Cathedral Davao City most of the people they are not raise their hands during Lords Prayer but few of them raise their hands.Father in our Catholic Church why there is no standard system during our Mass?Do we need to raise our hands during Lords Prayer or only the Priest who lead the mass have an authority to raise his hands during the Mass at Lords Prayer?

Good evening Father and Happy Sunday....

Fr. Abe, CRS said...

Dear Anonymous,

If we are going to follow the official rule for the Our Father in the Mass the hands of the people must be clasped in prayer while the hands of the priest are the ones raised because he is the minister of Christ interceding for the people.

In the Extraordinary Form of the Latin Rite in fact, only the priest recites the Our Father and the people only recites the last line: "Sed libera nos a malo" [And deliver us from evil.]

The practice of the people raising their hands in Our Father came from the Protestant heretics. It was imitated by some priests and lay leaders and soon it became popularized. Because the lay are eager to imitate the actions of priests so they want as much as possible to do what they are doing during the Mass. This is very unfortunate. We have lost the special liturgical actions actually done by the Blessed Mother and the early lay Catholics who used to clasp their hands and bow their heads when praying the Our Father. Instead, nowadays people prefer the manner of praying of the Pharisees. Proudly looking at the heavens, with hands raised.

In the original Latin liturgy, the priest is looking at the Cross as a remembrance of the Humility and Sacrifice of Christ and his hands are set apart, raised but only shoulder length in order not to imitate the proud bearing of the Pharisees.

So, please close your hands during the Our Father.

A discussion from Father Abe's blog,

Spiritual Bouquet for Pope Benedict XVI

Spiritual Bouquet for Pope Benedict XVI
click image to follow link