Jimmy Answers Questions from Non-Catholics (CAL 1/25/12)

Jimmy Akin answers:

I want to believe — how do I pray for belief? (NOTE: Here’s the article I mentioned that I wrote on Pascal’s Wager.)

How long do annulments generally take? Before you go through the process, can you get an idea of whether or not you have a chance of getting one?

How can I go through an RCIA program since I travel a lot for my job?

Why has the Catholic liturgy in America become so watered-down?

How does the Catholic Church justify its collaboration with the states throughout history?

Are the Assumption and Coronation of Mary metaphors of us being crowned in heaven with our full bodies, or are they just special things that happened to Mary?

Why has the Catholic Church been a hindrance to individual liberty since the Magna Carta?

I saw something on the History Channel that said Jesus married Mary Magdalen and had children — is this possible?

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Inside the Mind of Evil: Obama Administration’s HHS Decision

Under the headline “Contraceptive mandate could face tough sledding in Supreme Court” the LA Times is reporting:

The Supreme Court and the Obama administration, already headed for a face-off in March over the constitutionality of the healthcare law, appear to be on another collision course over whether church-run schools, universities, hospitals and charities must provide free contraceptives to their students and employees.

The dispute stems from one of the more popular parts of the new healthcare law: its requirement that all health plans provide “preventive services” for free. That category includes vaccines and such routine screenings as cholesterol checkups and mammograms. Starting this year, it also includes coverage of birth control pills, IUDs and other contraceptives.

Catholic leaders reacted fiercely when the administration announced in recent days that it would hold most religious institutions to that mandate, even those that have moral and religious objections to what some of their lawyers describe as “abortion-inducing drugs.”

Already two religious colleges have sued, and their cause got a major boost earlier this month from a unanimous Supreme Court decision that greatly expanded the definition of religious freedom.

Personally, I’m optimistic that this is going to get overturned. The policy is so bad that it’s only a question of who will reverse it. Several options spring to mind. Will it be the next Republican administration? The Supreme Court? Congress? The Obama administration itself?

This will not stand.

The policy is so bad, and so certain to be reversed, that I have difficulty understanding why the Obama administration would pursue it. The jackbooted, “jam it down your throat” approach that the Obama administration has taken in this is shocking. It’s a real, “What were they thinking?” situation.

I’m still trying to figure that out. Is this to be chalked up simply to incompetence (e.g., not realizing the kind of pushback this would create) or is it to be chalked up to conscious, deliberate evil—the same kind of disturbing, jackbooted, Orwellian authoritarianism that the Obama administration displayed in its bid to tell churches who they must hire as ministers (the case that the Supreme Court just slapped down 9-0). Or maybe it was a combination of incompetence and evil, with different members of the Obama administration displaying different degrees of those two vices.

Maybe they think that this would please the base in a way that would get the more votes.

Really?

I mean, if you’re already mandating free contraceptives for virtually the whole population then you’ve got about all the bounce from your base that you are going to get. Forcing Catholic schools, hospitals, and charities offer free contraceptives to those they provide insurance to is going to create a lot of bad press, and simply allowing a religious conscience exception for those institutions would allow you to have the same base bounce without the bad press. It’s impossible to see how you would get more votes out of this. By making yourselves look like jackbooted totalitarians you are going to get fewer votes—if for no other reason that you have revealed your naked antipathy to the Catholic faith and will make it all the more difficult for squishy Catholics to rationalize voting for you.

Sure, way too many Catholics accept contraception, but there’s a difference between not-agreeing-with-Church-teaching and wanting-to-see-one’s-Church-coerced-into-violating-its-teachings, and there’s certainly a difference between undertaking a policy that will allow squishy Catholics to continue to support you and forcing the leaders of their Church into a position where they will start actively campaigning against your policy.

The timing is even worse, with Pope Benedict ramping up religious liberty as a key concern, and focusing in particular on religious liberty in the United States by lighting a fire under the American bishops in the current series of ad limina talks.

This is just bad politics, and it will hurt them more than help them in the next election.

That’s no way to “Win The Future”!

If they understand that, then what is the reason behind the move?

I’ve heard some speculate that it’s part of a grand gambit to destroy Catholic healthcare in America by creating more and more lines Catholic hospitals will not cross, forcing them to either give up their Catholic identity or go out of business.

Or maybe it’s part of a one-presidential-term-used-to-achieve-maximum-societal-transformation-leading-to-a-secular-totalitarian-America plot.

Or maybe they think they’re doing some kind of too-clever-by-half thing of creating a policy that they know will be reversed but will still leave their larger goals in place (free contraceptives for almost everyone).

Frankly, I don’t know what they think that they’re doing.

They still need lots of pushback, though, so be sure to HEED THE U.S. BISHOPS’ URGENT ACTION ALERT (CLICK HERE).

In the meantime: What do you think they’re trying to do?

The Church Year: Feb. 1, 2012

Today is Wednesday of the 4th week in Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Epiphany, and the liturgical color for today is red.

 

Saints & Celebrations:

On February 1, there is no special fixed liturgical day in the Ordinary Form.

In the Extraordinary Form, we celebrate St. Ignatius, bishop of Antioch, martyr, who died in A.D. 110. It is a Class III day.

If you’d like to learn more about St. Ignatius, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

42. The age of enlightenment further delineated the separation of “the religion of the learned” which was potentially close to the Liturgy, and the “religion of the simple people” which, of its very nature, was closer to popular piety. Both the “learned” and the “simple people”, however, shared the same religious practices. The “learned” promoted a religious practice based on knowledge and the enlightenment of the intelligence and eschewed popular piety which they regaded as superstitious and fanatical.

The aristocratic sense which permeated many aspects of culture had its influence on the Liturgy. The encyclopedic character of knowledge, coupled with a critical sense and an interest in research, led to the publication of many of the liturgical sources. The ascetical concerns of some movements, often influenced by Jansenism, fuelled a call for a return to the purity of the Liturgy of antiquity. While certainly redolent of the cultural climate, the renewal of interest in the Liturgy was fuelled by a pastoral concern for the clergy and laity, especially from the seventeenth century in France.

In many areas of its pastoral concern, the Church devoted its attention to popular piety. There was an intensification of that form of apostolic activity which tended to integrate, to some degree, the Liturgy and popular piety. Hence, preaching was encouraged at significant liturgical times, such as Advent and on Sundays when adult catechesis was provided. Such preaching aimed at the conversion of the hearts and morals of the faithful, and encouraged them to approach the Sacrament of Penance, attend Sunday Mass regularly, and to demonstrate the importance of the Sacrament of the Anointing of the Sick and Viaticum.

Popular piety, which had been effective in stemming the negative influences of Protestantism, now became an effective antidote to the corrosiveness of rationalism and to the baleful consequences of Jansenism within the Church. It emerged strengthened and enriched from this task and from the extensive development of the parish missions. Popular piety emphasized certain aspects of the Christian mystery in a new way, for example, the Sacred Heart of Jesus, and new “days”, such as the “first Friday of the month”, gained importance in the piety of the faithful.

With regard to the eighteenth century, mention must be made of the work of Ludivico Antonio Muratori who combined erudition with notable pastoral activity. In his famous work, Della regolata devozione dei cristiani, he advocated a form of religiosity based on the Liturgy and the Scriptures that eschewed all attachment to superstition and magic. The work of Benedict XIV (Prospero Lambertini) was also significant, especially his authorization of the use of the Bible in the vernacular.

The Church Year: Jan. 31, 2012

Today is Tuesday of the 4th week in Ordinary Time. The liturgical color is white.

In the Extraordinary Form, this is the season after Epiphany.

 

Saints & Celebrations:

On January 31, in both the Ordinary and the Extraordinary Form, we celebrate St. John Bosco, priest and confessor who died in A.D. 1888. In the Ordinary Form, it is a memorial, and in the Extraordinary Form, it is a Class III day.

If you’d like to learn more about St. John Bosco, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

41. The Catholic reform, with its positive concern to promote a doctrinal, moral and institutional reform of the Church and to counteract the spread of protestantism, in a certain sense endorsed the complex cultural phenomenon of the Baroque. This, in turn, exercised a considerable influence on the literary, artistic and musical expressions of Catholic piety.

In the post Triedntine period, the relationship bewteen Liturgy and popular piety acquires some new aspects: the Liturgy entered a static period of substantial uniformity while popular piety entered a period of extraordinary development.

While careful to establish certain limits, determined by the need for vigilance with regard to the exuberant or the fantastic, the Catholic reform promoted the creation and diffusion of pious exercises which were seen as an important means of defending the Catholic faith and of nourishing the piety of the faithful. The rise of Confraternities devoted to the mysteries of the Passion of Our Lord, as well as those of the Blessed Virgin Mary and the Saints are good examples. These usually had the triple purpose of penance, formation of the laity and works of charity. Many beautiful images, full of sentiment, draw their origins from this form of popular piety and still continue to nourish the faith and religious experience of the faithful.

The “popular missions” emerged at this time and contributed greatly to the spread of the pious exercises. Liturgy and popular piety coexist in these exercises, even if somewhat imbalanced at times. The parochial missions set out to encourage the faithful to approach the Sacrament of Penance and to receive Holy Communion. They regarded pious exercises as a means of inducing conversion and of assuring popular participation in an act of worship.

Pious exercises were frequently collected and organized into prayer manuals. Reinforced by due ecclesiastical approval, such became true and proper aids to worship for the various times of the day, month and year, as well as for innumerable circumstances that might arise in life.

The relationship between Liturgy and popular piety during the period of the Catholic Reform cannot be seen simply in contrasting terms of stability and development. Anomalies also existed: pious exercises sometimes took place within the liturgical actions and were superimposed on those same actions. In pastoral practice, they were sometimes more important than the Liturgy. These situations accentuated a detachment from Sacred Scripture and lacked a sufficient emphasis on the centrality of the Paschal mystery of Christ, foundation and summit of all Christian worship, and its priviliged expression in Sunday.

The Church Year: Jan. 30, 2012

Today is Monday of the 4th week in Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Epiphany, and the liturgical color for today is red.

 

Saints & Celebrations:

On January 30, there is no special fixed liturgical day in the Ordinary Form.

In the Extraordinary Form, we celebrate St. Martina, virgin and martyr, who died in A.D. 228. It is a Class III day.

If you’d like to learn more about St. Martina, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

40. The reform of the Council of Trent brought many advantages for the Liturgy. There was a return to the “ancient norm of the Fathers” in many of the Church’s rites, notwithstanding the relatively limited scientific knowledge of the period then available. Elements and impositions extraneous to the Liturgy or excessively connected with popular sensibilities were eliminated. The doctrinal content of the liturgical texts was subjected to examination to ensure that they reflected the faith in its purity. The Roman Liturgy acquired a notable ritual unity, dignity and beauty.

The reform, however, had a number of indirect negative consequences: the Liturgy seemed to acquire a certain fixed state which derived from the rubrics regulating it rather from its nature. In its active subject, it seemed to become almost exclusively hierarchical which reinforced the existing dualism between Liturgy and popular piety.

The Church Year: Jan. 29, 2012

Today is the 4th Sunday of Ordinary Time. The liturgical color is green.

In the Extraordinary Form, this is the season after Epiphany.

In the Extraordinary Form, it is the 4th Sunday after Epiphany.

 

Saints & Celebrations:

On January 29, there is no special fixed liturgical day in the Ordinary Form.

In the Extraordinary Form, we celebrate St. Francis de Sales, bishop of Geneva, confessor and doctor of the Church, who died in A.D. 1622. It is a Class III day.

If you’d like to learn more about St. Francis de Sales, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

39. In conformity with the dispositions of the Council, synods were held in many of the ecclesiatical provinces. These often demonstarted a concern to bring the faithful to an active participation in the celebration of the divine mysteries. Simultaneously, the Roman Pontiffs began a vast programme of liturgical reform. The Roman Calendar and the liturgical books of the Roman Rite were revised in the relatively short space of time between 1568 and 1614. In 1588 the Sacred Congregation of Rites was established to promote and correctly order the liturgical celebrations of the Roman Church. The Catechismus ad Parochosfulfilled the provision of pastoral and liturgical formation.

Where Did the Bible’s Chapters & Verses Come From? What Was the Mass Like *Before* the Council of Trent? Why Aren’t There Any Saints Famed for Their Ordinary, Happy Marriages?

We all know about citing the Bible with chapter & verse–but where did the chapter and verse divisions come from in the first place and why are they there? Who added them, and when?

We all know about the ordinary form of Mass that arose after Vatican II and the extraordinary form that arose after the Council of Trent–but what was the Mass like before Trent? Why did they feel it needed to be changed? And why can’t we celebrate the Mass in its pre-Trent form today?

We all know that there were saints who were married, but none of them were famed for having holy, ordinary marriages. They all had unusual marriages, or they are saints because they had otherwise unusual lives. Why aren’t there any saints who are saints because of their ordinary, holy marriages? Does this say anything about the Church’s view of marriage?

These are among the questions we explore in this week’s episode of the Jimmy Akin Podcast!

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SHOW NOTES FOR EPISODE 029 (01/28/12)

 

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http://www.amazon.com/Wizzard-Media-Jimmy-Akin-Cast/dp/B006OTDOB8/

 

* (03:06) PAUL FROM MICHIGAN ASKS WHERE THE CHAPTER AND VERSE DIVISIONS IN THE BIBLE CAME FROM

http://en.wikipedia.org/wiki/Chapters_and_verses_of_the_Bible

 

* (13:12) PAUL ALSO ASKS ABOUT WHAT THE MASS WAS LIKE BEFORE THE COUNCIL OF TRENT, WHY IT WAS CHANGED, AND WHY WE CAN’T CELEBRATE IT IN THE “PRE-TRIDENTINE” WAY ANY MORE?

http://history.hanover.edu/texts/trent/ct25.html

http://www.papalencyclicals.net/Pius05/p5quopri.htm

http://www.catholic-forum.com/saints/pope0262r.htm

 

* (32:28) HANS FROM WASHINGTON ASKS WHY THERE ARE NO SAINTS WHO ARE KNOWN FOR THEIR REASONABLY HAPPY MIDDLE CLASS MARRIAGES.

https://www.jamesakin.com/reels_squares/2012/01/jimmy-on-catholic-answers-live-11212.html

 

WHAT’S YOUR QUESTION? WHAT ARE YOU GOING TO ASK?

Call me at 512-222-3389!

jimmyakinpodcast@gmail.com

www.JimmyAkinPodcast.com



 

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Today’s Music: Joy Trip (JewelBeat.Com)

Copyright © 2012 by Jimmy Akin

 

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The Weekly Benedict: Jan. 28, 2012

Here are this week’s items for The Weekly Benedict (subscribe here):

ANGELUS: Angelus, 22 January 2012

AUDIENCE: 18 January 2012, Week of Prayer for Christian Unity

MESSAGE: 46th World Communications Day, 2012 – Silence and Word: Path of Evangelization

NOTE: Not much this week, despite a lot of recent activity from the pope. There’s some really good Benedict-ions waiting to be translated into English (I am particularly waiting for translations of his annual January addresses to the Roman Rota and the Congregation for the Doctrine of the Faith, both of which are up in Italian). I wish the Vatican translation squad would get moving and get them done and posted.

The Church Year: Jan. 28, 2012

Today is Saturday of the 3rd week in Ordinary Time. The liturgical color is white.

In the Extraordinary Form, this is the season after Epiphany.

 

Saints & Celebrations:

On January 28, in the Ordinary Form, we celebrate St. Thomas Aquinas, priest and doctor of the Church. It is a memorial.

In the Extraordinary Form, we celebrate St. Peter Nolasco, confessor, who died in A.D. 1256. It is a Class III day.

In the Extraordinary Form, we also celebrate St. Agnes, virgin and martyr. This celebration is a commemoration.

If you’d like to learn more about St. Thomas Aquinas, you can click here.

If you’d like to learn more about St. Peter Nolasco, you can click here.

If you’d like to learn more about St. Agnes, you can click here.

For information about other saints, blesseds, and feasts celebrated today, you can click here.

 

Readings:

To see today’s readings in the Ordinary Form, you can click here.

Or you can click play to listen to them:

 

Devotional Information:

According to the Holy See’s Directory on Popular Piety:

38. Shortly after the close of the fifth Lateran Council (6 March 1517), which had made provisions for the instruction of youth in the Liturgy, the crisis leading to the rise of Protestantism arose. Its supporters raised many objections to the Catholic doctrine on the sacraments, to the Church’s worship, and to popular piety.

The Council of Trent (1545-1563), convoked to resolve the situation facing the People of God as a result of the spread of protestantism, addressed questions relating to the Liturgy and popular piety from the doctrinal and [ritual] perspective, at all three of its phases. Becasue of the historical context and the doctrinal nature of the matters dealt with by the Council, the liturgical and sacramental questions placed before the Council were answered predominantly from a doctrinal perspective. Errors were denounced and abuses condemned. The Church’s faith and liturgical tradition were defended. The decree De reformatione generali proposed a pastoral programme, whose activation was entrusted to the Holy See and to the Bishops, which demonstrated concern for the problems arising form the liturgical instruction of the people.