Tag Archives: Doctrine

Heresy Podcast 3: The Third Century

This podclass tackles the heresies of the third century including Sabellius (founder of Modalism), Paul of Samosata (forerunner of the Adoptionist heresy), Manes (founder of Manichaeism that temporarily ensnared St. Augustine early on in his conversion) and  finally we consider two semi-heretics, Tertullian and Origin.   On the blog that has photos, you can see Tertullian above.  Below is Man-E-Faces, a good symbol of the Sabellian or Modalist heresy.  The third century heresies as outline by St. Alphonsus Liguori in the 18th century can be found on this link.

Heresy Podclass 2: The Second Century

In this “podclass” we’re going to see why Marcionism is the most prolific heresy today. Marcion was a second century heretic who taught that the God of the Old Testament was a different God from the New Testament. The section of St. Alphonsus Liguori’s book can be found here. Scroll down to #8 to read about Marcion.

Correction.  I should have said the following:  “St. Cyril of Alexandria taught that St. Paul wrote the New Testament book of Hebrews in Hebrew and St. Luke translated it to the Greek.”

Heresy Podclass 1: The First Century

This is the first in a new series called “Heresies and their Remedies.” We start with the heresies that popped up in the first century and were tackled by St. John the Beloved. These series will probably be released every other Tuesday. One reference for this class will be a book by St. Alphonsus Liguori called History of Heresies and Their Refutation.  NB The music bumpers for this podclass will be a funny fail at the “2001 Space Odyssey” because I thought it was appropriate for how heresy always starts glorious, but proves ugly.

Annulments Sermon

This sermon is about the beauty of marriage by way of the pain of annulments, and it is sure to be controversial. It might sound excessively traditional, but it is based on a key line that I forgot to quote from Pope John Paul II. He said that for a declaration of nullity to be granted, run-of-the-mill difficulties in marriage were not sufficient, but rather, “real incapacity is to be considered [for an annulment analysis] only when an anomaly of a serious nature is present”—Pope John Paul II’s exhortation on Canon 1095, written on 25 February 1987. One example of “an anomaly of a serious nature” would be the couple’s decision during engagement to have no children. That is, they were not just using the Pill (albeit an abortifacient that kills and also a mortal sin for both spouses in the marriage), but rather they had an absolute refusal to be open to children.   Such an inherent rejection of children from the wedding day onwards would render an attempted-Catholic marriage nothing (null) from the get-go.  Another example of this key line by Pope John Paul II on a declaration of nullity only being considered for “an anomaly of a serious nature” would be the implicit and hidden rejection of the exclusivity of one spouse (usually an unrevealed rejection of monogamy from engagement onwards.) This would have to be something more grave than even several acts of infidelity during the marriage. Again, infidelity (including pornography, see Matthew 5:28) is mortal sin, but it doesn’t break the bond made at the altar, for only death can break that bond.  If a man got married, secretly planning to leave his wife in a few years, this marriage should probably be retroactively declared “null” by the Tribunal.  (The Tribunal is the marriage arm of a Catholic diocese.)

The point is that ordinary arguments or even lack-of-happiness in a Catholic marriage does not warrant an investigation as to whether there was lack of due discretion in the formation of a Catholic wedding bond. The bond was indeed ratified at the words of the couple at the altar on their wedding day; those bonds were consummated several hours later at the hotel. This bond is to be favored by canon lawyers and priests, without any excessive retroactive analysis of the internal disposition of the two spouses during their engagement unless they are highly unusual Catholics, unless there is “an anomaly of a serious nature” as Pope John Paul II wrote regarding Canon 1095 on 25 February 1987. I have known such highly unusual Catholics whose attempt at marriage does indeed fit the bill of being “an anomaly of serious nature.” They probably deserved their attempted marriage to be declared null, and they received it. However, the thrust of this sermon is to push against the sheer numbers that make a mockery of marriage and do not favor the bond of even the best Catholic families. Trust me: I side with all the Popes and saints of history. Most importantly, I side with Jesus Christ who said: “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.”—St. Luke 16:18. The photo is a picture I took at St. John the Baptist narthex in New Orleans, one of the many saints who died defending the bond of marriage.  This sermon was released on the feast of his decapitation.

Mary’s Role in Pentecost

Covered in this podcast is a wide range of Catholic issues, from the first Pentecost to the charismatic movement today, to St. Maximilian Kolbe. We’ll especially consider Mary’s role against demons and the syllabus of errors in modern times.

Special thanks again to the Benedictine Nuns of Mary Queen of Apostles for allowing me to use their music as the bumpers to my iTunes sermons and podcasts.

Second Sunday After Easter

aka Good Shepherd Sunday
This sermon recognizes the wolves that have caused the current crisis in the Catholic Church. In this sermon, I also describe the shepherds that God may be currently raising in order to shepherd the Church, as Christ and the early Apostles led and guarded the Church. This Sunday is appropriately called “Good Shepherd Sunday,” due to the Gospel from St. John chapter 10.

Today is the eclipsed feast day of St. Catherine of Siena in the old calendar. In line with today’s sermon, it is worth noting the seven things that God the Father told St. Catherine of Siena would restore the Catholic Church in times of crisis:

  1. Prayer
  2. Sweat
  3. Tears
  4. Fiery Desire
  5. Endure much
  6. Cast the light of your patience into the darkness of perverse men.
  7. Don’t fear the world’s persecutions.

—From Dialogue