My Dear Brothers and Sisters in Christ, I write today, after some thought as a testimony of my position, I still support the Pontificate of Pope Francis, the Bishop of Rome and Vicar of Christ. There are many opinions in regards to his Apostolic Exhortation, Amoris Laetitia, and sadly not enough clarity on the matter, […]
By Shane Schaetzel
These are the Personal Ordinariates, created by Pope Benedict XVI, initially as a juridic structure for former Anglicans and Methodists, who have left Protestantism behind and brought their English liturgical heritage into the Catholic Church. The Anglican Patrimony is most clearly seen in Divine Worship, which is the liturgical norm of the Ordinariate, sometimes informally called the Anglican Form of the Roman Rite but the proper name is Divine Worship. Here are some samples of Divine Worship in action…
Read more via More Catholics Embrace the Anglican Patrimony
Waking up this morning to a text sent at 3 am from my sister, “I’m ok” was a precursor to the sudden rush of pain I felt at 5:32 a.m Eastern Standard time. To have a loved one in a place so very far away, the sight of the worst mass casualty shooting in U.S. […]
It needs to be clarified in accord to Catholic theology that Christ has already paid the debt of our original sin; however, as exemplified by St. Paul in 1 Cor. 13, because we are still scarred by concupiscence we may need to cleanse ourselves of sin before entering into the Kingdom of Heaven.
10 According to the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it, 11 for no one can lay a foundation other than the one that is there, namely, Jesus Christ. 12 If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, 13 the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire [itself] will test the quality of each one’s work. 14 If the work stands that someone built upon the foundation, that person will receive a wage. 15 But if someone’s work is burned up, that one will suffer loss; the person will be saved, but only as through fire.
It is claimed that there is a lack of clarity in my previous post, of course, this is false. In regards to my prior post, I broke down Christ’s teaching in my eschatological assertion that according to Mt. 5: 5:23-26 that there will be an accuser, a judge, and price to be paid for not settling our sins here on earth. Now in the comments section, there was mention of Maccabees, but I wish to refrain from that point, as I did in the original essay for the reason that book is disputed within the canon between Protestants and Catholics. However, Luther and his contemporary reformers did keep the title in the appendixes as it does have value in understanding the beliefs of Judaism in the period.
Regardless, my response here is to disprove a lack of clarity, which as I claimed, Jesus says there will be an accuser, a judge, and penance (payment). Of course, for the purpose of showing clarity, it would be wise to seek the wisdom of the Church Fathers. I think here, as I am about to give a talk at my parish on various Church Father will state my introduction of said fathers:
““The Church Fathers are those great Christian writers who passed on and clarified the teaching of the apostles from approximately the second through the eighth centuries.” I believe this to be a very distinct and thorough definition but if one is looking for a more generalized definition, Catholic Apologist provides a more generalized definition explaining, “In time, the concept (Church Fathers) came to be applied in a general way to those who shaped the faith and practice of the Church in its earliest centuries. They became “Fathers” not only for their own age but for all ages that would follow. Some of these—the ones who heard the preaching of the apostles themselves or lived very shortly after the time of the apostles—came to be called the “Apostolic Fathers” or “Sub-Apostolic Fathers.” Together with the Fathers of later ages, they were important witnesses to the apostolic Tradition.
As I have a great respect of Cardinal John Henry Newman, I’ve included his view on the importance of what the Father’s claim:
“When they (the Church Fathers) speak of doctrine, they speak of them as being universally held. They are witnesses to the fact of those doctrines having been received not here or there, but everywhere. We receive those doctrines which they thus teach, not merely because they teach them, but because they bear witness that all Christians everywhere then held them…they do not speak of their own private opinion; they do not say, ‘This is true, because we see it in Scripture’—about which there might be differences of judgment—but, ‘this is true, because in matter of fact it is held, and has ever been held, by all the Churches, down to our times without interruption, ever since the Apostles.”
After stating the importance on the Church Fathers thought in forming orthodox Christian theology, it would be prudent to take a look at what they actually have to say about this passage, as proof that I’ve not created a supposition out of then air which lacks clarity in thought, as well as not all orthodox Christian theology is found jumping out of canon, but can be located in its subtleness.
Fortunately, the great Saint, theologian, and scholar Thomas Aquinas has already compiled s document with views of Church Fathers in a commentary of the Gospels called Catena Aurea.
In regards to this particular passage: St. Augustine writes of the judge, which, of course, is the Son of God, The Christ Jesus:
Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment.
In the comment section of the previous essay, as I was commenting during my breaks at work, and did not have the material readily available to make certain my assertions, I did error in regards to St. Ambrose speaking in regards to Mt. 5 23-24; however, the passage has a correlating passage in the Gospel of Luke Chapter 12:57-59 in which Ambrose does share his thoughts on the accuser.
57 ¶“And why do you not judge for yourselves what is right? 58 As you go with your accuser before the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer put you in prison. 59 I tell you, you will never get out till you have paid the very last copper.”
For this particular passage, St. Ambrose writes, “Ambrose. Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life’s course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. (Matt. 22:12.) And he shews that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; (Matt. 13:49.) but it is added, I tell thee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is cancelled.
Now there are several elements to tease out here.
#1 St. Ambrose indicates that Satan is the accuser of which Christ speaks. In fact, his protégé, St. Augustine admits it to be a possibility:
“Augustine. (Serm. in Mont. i. 11.) Let us see who this adversary is to whom we are bid to be benevolent, It may then be either the Devil, or man, or the flesh, or God, or His commandments. But I do not see how we can be bid be benevolent, or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances,”
If one takes a closer look at Aquinas’ commentary, we do not find anything in regards to the payment in Matthew’s commentary. However, in regards to Luke’s passage, we find quite a bit from the Venerable Bede on the topic in which Bede writes:
“If I paid every man every thing, I come to the officers and answer with a fearless heart, “I owe them nothing.” But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor five hundred pence and another fifty, (Luke 7:41.) was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our sins are either heavy or slight. Happy then is he who sinneth not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise he would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment.
Again, I must assert that logically “the prison” cannot be hell because In the context of Jesus’ words when one pays the penny, they will be released, the judgment of hell is final. Furthermore, I would hope that it being heaven is quite obvious. Now, as Nicholas has concluded, the early church understanding of these topics does provide substantial evidence for the practice of penance which would also indicate, albeit, I’ll admit, circumstantial evidence of state in which penance would be needed to purify the soul. I hold firmly that all of this is more than enough evidence to point to clear theological discourse of purgatory in the Gospels. And, in the sentiment of John Henry Newman, for one to conclude that there isn’t enough evidence, let that one also claim clear and precise theological evidence for the Holy Spirit in scripture. Of course, this is not to discount the person in the Trinity, it only serves as an example that one has to look for more textural imagery for some concepts.
 New American Bible, Revised Edition (Washington, DC: The United States Conference of Catholic Bishops, 2011), 1 Co 3:10–15.
 D’Ambrosio, 2.
 Jimmy Akin, The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church (San Diego, CA: Catholic Answers, 2010), 23.
 Dave Armstrong, Quotable Newman (Sophia Press: Manchester, 2012), 169-70.
 Thomas Aquinas, Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers: St. Matthew, ed. John Henry Newman, vol. 1 (Oxford: John Henry Parker, 1841), 182.
 The Holy Bible, Revised Standard Version; Second Catholic Edition (San Francisco: Ignatius Press, 2006), Lk 12:57–59.
 Thomas Aquinas, Catena Aurea, 473.
 Ibid, 181–182.
 Thomas Aquinas, Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers: St. Luke, ed. John Henry Newman, vol. 3 (Oxford: John Henry Parker, 1843), 474.
First published at All Along the Watchtower.
My thoughts here are of genuine conversation, there will be little history and little theology. I hope the thought I share will foster a conversation about Christianity going forward in our Western Culture and hopefully the prosperity of both.
My family on my wife’s side is split between Catholics and Confessional Lutherans. During the Christmas season, I am surrounded by as many Lutherans as Catholics, and of course, because we’re all practicing our particular forms of Christianity, we discuss topics of the Church at the dinner table. The particular topic between my wife’s cousin and myself is how Christians, in light of the rise of the supremacy of the secular West, should look more to their commonalities than their differences. I told my relative, “I have a great many conversations with a great many different Christians and as far as I can see at this moment and during our lifetime there will be theological disagreements. However, that doesn’t mean we can’t celebrate being Christian and come together in the face of the rising cynicism and unbelief that dominates our dying culture.”
One of the assertions my relative made was that Christianity is dying because we’re not building new Churches–especially in Europe. Now, there are Europeans who inhabit this blog, so I wonder how much weight of truth is there to my relative’s assertion. He believes that for centuries people have walked past what are now nothing more than old buildings and now they have naturally grown an apathy to something that has always been there. In many ways, humans respond this way to other particular in the world; for example, the scenery becomes nothing more than a background of where we live, and often we stop looking at beauty for what it is because we get use to it. I’ve lived all my life in the Midwest of the United States, which is basically the grain belt of the country, so it is very flat. I’ve always dreamed of living by the sea and/or the mountains. One summer during college, my college girlfriend visited my own, she wasn’t from around the area, and when she was there, she experienced a good Midwestern thunderstorm. She kept going on and on about how wondrous and magnificent was the lighting show on display on the prairie. She said that were she from it was too mountain-ness to see a lightning storm, and I was a bit shocked how I have seemed to have taken for granted such a spectacle.
I think there is wisdom to what my relative has surmised in Western Culture. I am reminded of the Ken Follet book “Pillars of the Earth.” The story centered around the building of a great Cathedral and the generations of lives it took to build such a magnificent building, it became an affair of the family and generations. When our church decided to build on to our existing Parish, the parish, of course, had a meeting about the finances. During the meeting, a woman stood up and declared from some sort of statistics that the parish membership was in decline, and we should just build a cost-effective building. I stood up and rejected her thoughts on the matter. I reminded her that money is temporal and that our goal was not to hoard it. I even invoked the reasoning of Kevin Costner, “If you build it, they will come.” A faith that builds is an active faith, a faith that preserves, often times burns slowly like a candle and eventually time will extinguish it.
I believe these are the feelings of my relative in the relationship of people of Western Culture to their churches—and perhaps there is some truth to it. I have a particular devotion to Pope St. John Paul II, and I am reminded of the Soviets purposely building a city called Nowa Huta in Poland for steel manufacturing which included no church “a first in the millennium long history of Poland.” In fact, as Pope John Paul II biographer George Weigel writes, “Over the next four decades the exhaust from Nowa Huta’s steel mills would, literally, eat away at the fabric of Krakow.”
The Ark Church would be consecrated by the future Pope John Paul II in May of 1977 in Nowa Huta after receiving a permit to finally build a church in 1967. Weigel articulates, “The Ark Church is a striking architectural metaphor: the people of the Church, gathered in a boat reminiscent of Noah’s ark and the fishing craft sailed by the apostles on the Sea of Galilee, are carried through the tempests of history.”
There’s another beautiful church built in the area THE CHURCH OF OUR LADY OF CZĘSTOCHOWA. The construction of this particular church began in 1984 and it’s architecture blends both modern and classic themes in a sanctuary that reminds the faithful of both the sacred and the profane. 
It’s interesting how slow secularism has crept into Poland after an onslaught of both Nazism and Soviet powers. Perhaps, the blood of martyrs seeded the ground of Poland, but the newly seeded ground did have to rebuild either physical churches or their spiritualism. After all, arguably the most devout diocese in Europe resides in Poland—Tarnow.
 George Weigel, City of Saints: A Pilgrimage to John Paul II’s Krakow (New York: Crown Publishing Group, 2015), 220.
 Ibid, 12.
 Ibid, 221-222.
First Published at All Along the Watchtower.
Auxiliary Bishop Robert Barron calls this particular event of the Samaritan woman at the well in the Gospel of John a master’s course in Evangelization. What is the good Bishop getting at when making such an assertion? Let’s examine the facts: the woman goes to the well at high noon, Jesus is already present at the well, Jesus initiates a conversation, the conversation is initiated without condemnation, Jesus offers to quench her thirst of the affliction of her soul by revealing to the woman what he knows about her.
Jesus said to her, “Give me a drink.” 8 For his disciples had gone away into the city to buy food. 9 ¶ The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” For Jews have no dealings with Samaritans. 10 ¶ Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water.” 11 The woman said to him, “Sir, you have nothing to draw with, and the well is deep; where do you get that living water?
As one notices by the woman and Jesus’ conversational exchange is that the woman believes Jesus to be talking about literal water, but this, of course, is not what Jesus is talking about to her. So, Jesus further explains to her the meaning of his words:
13 Jesus said to her, “Every one who drinks of this water will thirst again, 14 ¶ but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life.” 15 ¶ The woman said to him, “Sir, give me this water, that I may not thirst, nor come here to draw.”
Scholars and Theologians have determined that this woman going to the well during this period of the day would mark her undoubtedly as an outcast. Jesus, himself, as the event begins to unfold eventually brings forth the condition of the woman and why she looks to avoid social interaction by drawing water from the well during the extreme heat of the Middle Eastern day.
16 Jesus said to her, “Go, call your husband, and come here.” 17 The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18 ¶ for you have had five husbands, and he whom you now have is not your husband; this you said truly.” 19 The woman said to him, “Sir, I perceive that you are a prophet. 20
It’s important to notice here that before Jesus attempts to correct her or acknowledge her sins, Jesus offers her an invitation to obtain a living spring within herself. Of course, as Christians, we must refrain from thinking that this living spring in which Jesus speaks of doesn’t mean to just live by the rules of the Christian God and be subject to him in fear of damnation, but rather the desire want to praise him and glorify him–for our own benefit– by doing good works in the world.
For example, just this last Sunday prior to hearing this Gospel reading at Mass, I was walking downtown nearby my diocese’s Cathedral and at a distance, I saw a homeless man. As I used this story to explain to my PSR students, I will certainly explain to any reader as I explained to them, that I did something that was not in my personality to do by approaching the man. I asked him his story and what was going on with his life. I won’t go into the detail of what said exactly and what I did to aid him, but I can tell you certainly that after many months of digging the well of my own prayer life—in the words of St. Teresa of Avila—I was drinking living water. I truly felt the presence of Christ with me because he was acting through me. I finally understood what St. Paul meant when he said, “20 ¶ I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.
After this encounter, I walked the rest of the way to the church and entered the Cathedral. When I arrived at the pew and knelt before God, I took off my glasses, put my hands over my face to hold back tears as my thoughts were lifted up toward God. All I can say is how strange and beautiful the paradox to be both Jesus and meet him at the well. After retelling the event to my PSR students, I explained to them that they can be Jesus at the well and stir forth springs of living water in their classmates, teachers, and parents. I told them that if they are to come across another kid at their school is may not be the “cool” kid go and eat lunch and play with them. If they are the one being bullied at school and the bully demands their pencil offer a piece of paper as well.
The students were perplexed by the last option, so I explained through the gifts of the Holy Spirit we can stir forth our neighbors living water so that they might believe in Jesus even the worst of situations. I offered them the idea that if a robber demanded my cell phone, I would freely give them the phone and more. At this point, a young lady jerked back and said, “Why would you just give in?” I told her “If I give them the phone freely then they are not stealing, and therefore, not a robber.”
I reminded them that at the heart of breaking forth a living spring is one of the core ideas of the Sermon on the Mount:
39 ¶ But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; 40 and if any one would sue you and take your coat, let him have your cloak as well; 41 and if any one forces you to go one mile, go with him two miles. 42 Give to him who begs from you, and do not refuse him who would borrow from you.
The Holy Bible. (2006). (Revised Standard Version; Second Catholic Edition, Mt 5:39–42). San Francisco: Ignatius Press.
 The Holy Bible. (2006). (Revised Standard Version; Second Catholic Edition, Jn 4:7–11). San Francisco: Ignatius Press.
 The Holy Bible. (2006). (Revised Standard Version; Second Catholic Edition, Jn 4:13–20). San Francisco: Ignatius Press.
 The Holy Bible. (2006). (Revised Standard Version; Second Catholic Edition, Ga 2:20). San Francisco: Ignatius Press.
Edward Sri, associate professor of Scripture and Theology at the Augustine Institute, thoroughly examines in chapter ten of his book Dawn of the Messiah: The Coming of Christ in Scripture the Gospel of Matthew and how Matthew connects his audience to the scripture of the Old Testament with the coming Messiah. The Gospel of Matthew, as Sri highlights, examines the connections between the old Jewish scriptures and the story of Jesus’ birth in his gospel “with the precision of a Swiss watch.” Matthew being highly educated, as a tax collector, would have been familiar with writing skills to illustrate a story as Sri examines for “an audience with a strong Jewish background.”
Many would assume that Matthew is writing for a primarily Greek audience according to how he frames his narrative of Jesus fulfilling the messianic prophecy with “clear, explicit connections to Old Testament passages.”However, as Sri examines this is simply the most glaring method that Matthew employs while writing his gospel.
Exploring the clear and explicit connections to the Old Testament; Sri highlights a passage from the Book of Isaiah and how it relates to prophecy being fulfilled in the Gospel of Matthew. In the Book of Isaiah 7:14, the Lord spoke to Ahaz saying, “the virgin shall be with child, and bear a son, and shall name him Immanuel.” Sri connects this to a prophecy being fulfilled in the first chapter of Matthew. As Sri explains, Matthew makes the connection to Isaiah by writing, “ All this took place to fulfill what the Lord had said through the prophet: Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel.”
The text may indicate that the constructed prose is for a Greek audience as the typology between the Old Testament and New Testament would appear to have been self-evident to a Jewish audience. However, Sri explains that Matthew is “connecting the dots” for his audience as “one does not need to know a lot about the Old Testament to realize that prophecy is coming to fulfillment.”However, Matthew is attempting to reaffirm Christ’s case for being the Messiah to a Jewish audience who may doubt his status as the “anointed one.”
Another example of Matthew connecting the dots to another prophecy is the one given in Micah 5:1-4. Chapter five of Micah begins, “But you, Bethlehem-Ephrathah , too small to be among the clans of Judah, From you shall come forth for me one who is to be ruler in Israel; Whose origin is from of old, from ancient times. Therefore, the Lord will give them up, until the time when she who is to give birth has borne, and the rest of his brethren shall return to the children of Israel. He shall stand firm and shepherd his flock by the strength of the Lord, in the majestic name of the Lord, his God; and they shall remain, for now his greatness shall reach to the ends of the earth he shall be peace.”Again, Matthew connects the Old Testament prophecy with the birth of Christ by having the chief priest confirm with Herod the prophecy stating, “For thus it has been written through the prophet: ‘And you Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler who is to shepherd my people Israel.”
 Edward Sri, Dawn of the Messiah: The Coming of Christ in Scripture (Cincinnati: St. Anthony Messenger Press, 2005), 138.
 Isa. 7:14 NAB
 Sri, 139.
 Matt. 1:22-23 NAB
 Sri, 139.
 Ibid, 140.
 Mic. 5:1-4 NAB
 Matt 2:5-6 NAB
By Dennis Sadowski
WASHINGTON – A pair of Catholic physicians argue that changes in the way health care is paid for, and stronger relationships between doctors and their patients, will do more to improve people’s health and uphold the sanctity of life than bureaucratic government-run programs and expensive insurance policies.
Dr. Marguerite Duane, adjunct associate professor of family medicine at Georgetown University, and Dr. Lester Ruppersberger, president of the Catholic Medical Association, also maintain that control over health care must be in the hands of patients and their families rather than any bureaucracy.
Both physicians offered their views during an hour-long discussion Nov. 2 in Washington sponsored by Christ Medicus Foundation at the Catholic Information Center called “The Changing Face of Health Care and the 2016 Election.”
The program took place just days ahead of the Nov. 8 election. Each of the four participants said that the next presidential administration and the new Congress will influence how the U.S. health care system evolves.
The panelists expressed concern over the erosion of conscience protections for hospitals and health care workers and the rights of individuals to choose a doctor who aligns with their religious beliefs and to purchase insurance without paying for health services that they morally oppose.
“People have to realize that Americans of all stripes, regardless of their religious affiliation, that we are losing our religious freedom … at amazing speed,” said Louis Brown, foundation director.
“Unfortunately, we do not have the luxury of resting on the fruit of what good Catholics before us have built. We cannot be a Church of maintenance, as George Weigel reminds us in Evangelical Catholicism. We are a Church “permanently in mission.” God will judge each one of us on whether we have become his disciples, and whether we have made disciples of all nations, as Jesus commanded. We are each called to become the saints the world needs now.
Pope St. John Paul II taught that saints step forward, into a world needing the Gospel, when no one else will. That’s what Edward Creighton, along with his wife Mary and his brother John, did.
We are each called to step forward, as missionary disciples to the time and place in which we live…
The Culture We Are Living In Today
I have said before that today’s America is becoming defined by a kind of utilitarian, technocratic gnosticism.
That sounds complicated, but the idea is simple, and I’ll explain it:
The moral compass of our political and cultural leaders seems mostly governed by a set of false ideas: That we can define reality according to our preferences. That we can remake every human relationship according to the power of our wills. That we have the unconditional right to use technology or wealth to overcome the limitations of our humanity, or achieve whatever we think will make us happy.”
Below is taken from emails and pieced together from a conversation with a family member, note that many of the ideas can be fleshed out in far greater detail:
The problem with pain is not a unique attack on God, but rather a clever one that acknowledges an existence but attacks His character as if His character could be assessed in the same manner as any human. The problem with this common assertion is often the focus on God; for example, why do we blame God for evil rather than humanity? There are many who have supplied refutations to this objection such as C.S Lewis, Fulton Sheen, Joseph Ratzinger, etc.
There are two things to understand. The world because of humanity’s original sin is – profane and not holy-and not the end. Therefore, God’s greatest concern is for the sanctity of our souls. If God allows pain by allowing free will to exist and by allowing natural disasters, we can be comfortable to answer that He does so to allow us to use these opportunities to ease the suffering on earth for the healing of our souls. Suffering is allowed to exist so that a greater good can occur for those in the City of Man to become sanctified.
Many will object to this answer, but I ask them, “What if it’s the truth, what would be your reaction if you knew it to be true?”
So, recently, I’ve been asked How can I know? Where does my faith come from? If I am to answer myself, especially when looking at our current world, I would say that my faith flows from the spring of Truth. When I look at the world, I see a finely tuned creation. A creation that has objective moral truths, natural rights, and natural laws, so from this foundation, I call it God. My observations of the world have allowed me to conclude that relativism is false, and if there are objective truths, what is the source? However, as I have arrived at this conclusion, I ask, is there anything I can know about God? Historically, because I’ve come to the conclusion that God exists, I look to the Apostles and the Gospels. Many modern Atheists will reject the Gospels as evidence, but this is simply not an action of the scholarly. For example, the Gospels quite easily fall in the genre of Ancient Biography, and prior to my degree in history, I was a Classics major and read my fair share of Ancient Biographies to know that just because an Ancient account has miracles doesn’t dismiss its historical content. For example, as I studied Alexander the Great in my youth with a great zeal, I know that modern scholars do not dismiss historical accounts of Alexander by Plutarch, Arrian, and Diodorus even though they have unexplainable events within the texts such as prophecies from oracles and fathers who are deities.
So let’s recap, I have concluded by observing the natural world with philosophy that God exists, and I am searching if there is anything I can know about this God? Now, just like I would as Classic student, examining the ancient accounts without consideration of miracles, what do the accounts tell me? One of the things that it tells me is that the Apostles were all scared and fled for their lives when their leader—Christ–was arrested and executed. After some time, something changed, and those men were not afraid. In fact, all became so courageous that only John was not a martyr. Not one cried out to escape their fates, “I am fraud.”
Now, it’s true, in our modern age of skepticism, there are those who doubt that Jesus of Nazareth was even a historical figure. I cannot stress this enough that this is a position of anti-intellectualism on their part. The historical record, aside from the Gospels, supports the existence of the man. Here is an account from a pagan Roman Historian by the name of Tacitus (55-115 A.D.):
Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, and the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. (Annals XV:44)
Of course, there is other evidence from Josephus, Suetonius, and others, but many modern skeptics attempt to force Christians into a pigeonhole reading of these accounts in a minimalist perspective rather than maximalist– a viewpoint one is accorded with other Ancient Biographies—mainly because there is so much more at stake with the Gospels.
From this evidence, I have concluded that there is a God, I have concluded from the Gospels that Christ claimed to be God, and I have concluded that he died and his Apostles were inspired by something that occurred after his death to meet their own deaths. Ultimately, I have concluded that Christ rose from the dead. If Christ did indeed die and rose again to conquer sin, I gather that God does care about us and is benevolent rather than malevolent because He chose to become a lowly man, and suffered a lowly scandalous death.
Furthermore, with the revelation of this truth, God can’t be a narcissist, as militant modern atheists now claim, for obligating worship in the respect that narcissism is a human disorder for it is not possible that a human can be perfect. A perfect being who is truly great cannot, by definition, be a narcissist. The being of God is one that is truly perfect who requires worship not necessarily for His glory–because what could our worship aid in the divine?–but rather for the benefit of our eternal soul and sanctification because this is the ultimate plan of God for his creation.
So remember, when we see pain in the world, The most powerful action is turning to God for assistance because ultimately the pain was brought into the world by humanity because of our betrayal of God. We can do this by prayer and compassionate action to our fellow human. Let us, tell God here on earth that we choose to serve him rather than ourselves.