On February 25, 2015, Dr. Lawrence Feingold, Associate Professor of Philosophy & Theology at Kenrick-Glennon Seminary in Saint Louis, Missouri, and author of The Natural Desire to See God According to St. Thomas and his Interpreters and the three volume series The Mystery of Israel and the Church gave a lecture titled “Purgatory” to the Association of Hebrew Catholics. A handout was provided at the lecture, and this handout is available as a pdf file here. The audio recordings of the lecture and of the following Q&A session, along with an outline of the lecture and a list of the questions asked during the Q&A are available below. The mp3s can be downloaded here.
The Shaping of Biblical Criticism: A Catholic Perspective on Historical Criticism
Reformed Protestantism and Catholicism share common ground in their centuries-long interaction, and often battle, with the historical-critical method of Scriptural interpretation. Protestants and Catholics alike have often viewed this method as a direct threat to the historical and theological integrity of the Biblical texts. Many other Protestants and Catholics have alternatively embraced historical criticism to varying degrees, either by appropriating it to replace traditional interpretive methods, or attempting to harmonize it with those same methods. This article revisits the history of the historical-critical method through a summary and review of Scott Hahn and Benjamin Wiker’s 2013 book Politicizing the Bible: The Roots of Historical Criticism and the Secularization of Scripture 1300 -1700. We also seek to present a Catholic perspective on this controversial and still potent force in contemporary Biblical scholarship. This article was written by Ray Stamper and Casey Chalk. Continue Reading…
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March 31, 2015
March 5, 2015
In early February, 21 migrant workers were captured by jihadist fighters in Libya. Most of the migrant workers were Egyptian Copts. The fighters, who claim some association to the group which calls itself ISIS, staged a theatrical beheading of the Christians. They videotaped the murders, and published the footage as “a message to the Nation of the Cross…signed with blood.”
This was not an act of aggression against the United States. It was not an act of aggression against Iraq, Turkey, Syria, Jordan, or any of the countries bordering the area ISIS claims for its caliphate. It was not an act of aggression against any of the member countries of the United Nations, nor against any one of the 200-something countries of the world with defined geographical boundaries. It was not an act of aggression against any of the temporal powers of the world at all.
Instead, the act was delivered as a message to “the Nation of the Cross”: all those seeking the kingdom of God through the cross. It is a message to those who reserve their highest allegiance for Christ crucified. It is a message to Christians baptized into the death of our Lord, and to those who would lose their lives for Christ’s sake in order to find it.
It is likely that the murdered migrant workers were offered the opportunity to renounce their faith and deny Christ by reciting the Muslim profession of faith, or shahada, and threatened with death if they chose otherwise. Even if a Christian could not bring himself to recite the shahada, one can imagine that he’d be tempted to curse God for the pain and suffering visited upon him by the jihadis. However, these men proclaimed their love for, their allegiance to, and their hope in Jesus even in their last moments. The video shows that the words upon many of their lips were, “Jesus, help me.”
Pope Francis on the incident:
Ecumenism can take many forms. Dialogue, such as we do here at Called to Communion, is part of it. Study of one another’s perspectives and traditions is another. Prayer for and with each other is essential. All of these practices build upon friendship between the baptized who call themselves Christians, united by the common goal of knowing and serving Christ.
The Holy Father speaks here of a different kind of ecumenism. He calls the suffering of Christians persecuted around the world, no matter their particular creed, an “ecumenism of blood.” The love for Christ which led these Copts to submit to execution instead of renouncing Jesus is an ecumenism to which all Christians have access. Lutherans, Baptists, Catholics, Presbyterians, Anglicans, Orthodox, Pentecostals and others can be united in a love for Christ that does not count the cost of confessing Him Lord, and spares not even the life of the body. The doctrinal errors, heresy, schism, doubt, and a multitude of sins – even those which rightly preoccupy us and which we struggle to overcome – are covered, overwhelmed, and washed away by a love for Christ that is great enough to submit to such suffering for the sake of proclaiming His name.
This powerful test of our love for Christ is capable of more than uniting those already baptized. Only twenty of the migrant workers were Egyptian Copts. The twenty-first was a citizen of Chad and a non-Christian who worked alongside them. He witnessed their perseverance in professing their faith, and he was moved by their courage. Like the Christians, he chose not to cower before the threats of the fighters and the fear of death, and reportedly proclaimed to his captors, “their God is my God.” Seeing Christian courage freed even this non-Christian man from fear and drew him into a love that doesn’t stop at death, and surely goes on after it.
May we be united to one another in this love for Christ, this ecumenism of blood, and remember with love all those who confess Christ to the point of death.
Lord Jesus Christ, strengthen us to follow Thee not only to the Breaking of Bread but also to the drinking of the Cup of Thy Passion. Help us to love Thee for Thine own sake and not for the sake of comfort for ourselves. Make us worthy to suffer for Thy name, Jesus, our Crucified and Risen Lord and Savior, now and forever. Amen.
February 16, 2015
In the Latin Rite liturgical calendar, this Wednesday (February 18) is Ash Wednesday, and marks the beginning of Lent, that forty-day period of fasting and abstinence in which we prepare for Easter. One intention for which we can fast and pray this Lent is the reunion of all Christians. Oddly enough, however, Lent is precisely one of the practices that stands between some in the Reformed tradition on the one hand, and the Catholic Church on the other. I was recently reminded of this when reading Carl Trueman’s “Ash Wednesday: Picking and Choosing our Piety” (February, 2015). Trueman, as presumably most of our readers know, is the Paul Woolley Professor of Church History at Westminster Theological Seminary. Trueman’s objection to Lent is not that according to Jesus we are supposed to wash our faces when we fast; we’ve addressed that objection elsewhere. Rather, in his article Trueman discusses his sadness [his word] at seeing a Presbyterian with a black smudged cross on his forehead on Ash Wednesday. He raises a number of objections to the practice of Lent. But as I point out below, Trueman’s opposition to Lent is at odds with his attempt to affirm “Reformed catholicity,” and thereby avoid biblicism.
February 6, 2015
In one of my last semesters at Reformed Theological Seminary I took a virtual class on pastoral ministry in order to pick up some remaining elective credits. The course encouraged students to be in dialogue with each other through an online blog/portal where we could discuss and debate theological and pastoral issues. At this point I had already been received into full communion with the Catholic Church, but the other participants in the virtual class did not know this.
At one point the conversation turned towards how to counsel a couple that disagreed on having children. At this point I must have let my guard down and someone suggested I might as well become a Roman Catholic. I responded by acknowledging that I had indeed converted to Catholicism the previous winter.
At that point any other theological divisions between other students in the class became trivial as they unified to help a lost Catholic who had apparently hacked his way into a supposedly safe online space for Reformed seminarians. The personal assaults quickly began and the professor had to step in to blow the whistle. I appreciated him doing so and he was gracious in asking me to continue participating in the dialogue. He said it would be good for the students to see how hollow the Catholic arguments really are. Soon I began exchanging emails with the professor privately where we debated some questions on our own.
As the professor came to know my background, he made a bold assertion; he told me to mark his words; “You will leave the Catholic Church within five years.” I can’t be sure of his intentions in making this statement, perhaps it was a scare tactic towards a new convert, but he seemed confident time would prove him right.
Tomorrow, I will celebrate five years in the Catholic Church. I was confirmed at St. Andrew by the Bay parish in Annapolis, Maryland on February 7th, 2010 by Fr. Martin Burnham. Mass was nearly empty the day I came into the Church as Maryland recovered from one of the worst blizzards in the recorded history of the state. The McNamara family, who had done premarital counseling for my wife and me, hiked two miles through several feet of snow with their five kids to be there for my confirmation.
Experientially, Catholicism has felt like a descent from the clouds onto solid ground. Although there is a great deal I still love about the Reformed faith, my practice of the Christian faith as a Reformed believer, and I only relay my personal experience, had become largely a theological and mental exercise. My practice of virtue suffered as my understanding of the doctrine of total depravity made the pursuit of holiness seem futile. My experience of God was relegated to theological ideas or truths and my subjective experience of them.
Catholicism, in contrast, has been an enlivening exploration of the incarnation of the Son of God. If the invisible God truly assumed physical matter and took on a body of flesh and bones, our faith should also extend into the tangible world. Every aspect of Catholicism is infused with the bold reality of the incarnation. I now rejoice to see God at work through baptisms at mass, to hear His gracious voice in the words of absolution, and to taste the fruit of the cross when I receive the Eucharist.
I have also come to love Mary. When I came into the Church I accepted the Church’s teachings on Mary simply because I had come to believe in the authority of the magisterium, but having a relationship with Mary still seemed really weird to me. Slowly, however, I have come to love and trust Mary as a mother. The incredible love of God manifests itself most profoundly in the passion of Christ, but it’s no less true that He has also given us a kind and gentle mother to nudge us along as we approach the throne of the King.
Finally, I have found a career home in a faithful Catholic environment where I can do ministry as I had planned since college. I am presently a College Guidance Counselor at Mount de Sales Academy in Catonsville, Maryland, an all-girls Catholic school founded in 1852. Mount de Sales is run by the Dominican Sisters of Saint Cecilia, one of the fastest growing orders of nuns in the United States today. I have learned from the Dominican Sisters the joy that is ours in Christ. There are six Dominican Sisters at Mount de Sales and without a doubt they are the most joyful and Christ-centered believers I have ever encountered. They have given their lives to the formation of young woman, that their hearts and minds may be won for Christ. It is an honor and a blessing beyond words to work alongside of them.
I pray that by the grace of God I will still be in the safety of the Catholic Church in another five years. Here I am formed, here I come to more fully embrace the love of the God who became man. Here I am literally fed by the One who gave His life for me. And here I am seeing my own children come to know the love of their Savior.
January 24, 2015
A Samaritan woman came to draw water, and Jesus said to her, ‘Give me a drink’. (His disciples had gone to the city to buy food.) The Samaritan woman said to him, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?” (Jews do not share things in common with Samaritans.) 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.” (John 4:1-42)
We should look at that question from the Samaritan woman again.
She asks Jesus, “How is it that you, a Jew, ask a drink of me, a woman of Samaria?”
This question focuses on the relationships between two ethnic groups but it says so much more. While cultural mores such as these still exist, Christ conquers them in His love for mankind. When the early Christians moved to spread the Gospel to the whole world, walls were torn down. As St. Paul writes to the Galatians,
“But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.”
But there is so much more than ethnicity that we can construct to keep divisions alive.
On this reflection and prayer for Christian unity, we should ask ourselves when it is that we are similar to the Samaritan woman’s question of skepticism. When do we look and think that dealings are impossible with other Christians? When does the sin that we have committed and that has been committed against us lead us to not see the image of God in the people we encounter?
We should also note that Christ the Creator of All truly sought something from this woman in His question to her, asking for a drink. Sometimes we can look at each other in our divisions and think that those who differ with us have nothing to offer, but we see here that Jesus did not treat His neighbor that way. He asked her for something, appreciating her for who she was and then the dialogue blossomed.
Specifically in Catholic/Reformed Christian dialogue, we could ask where we miss opportunities for dialogue. Just as one example of many, do Catholics appreciate the dedication and commitment to Christ that manifests itself in the Reformed dedication to God in their passion to know and follow the Bible? And do Reformed Christians see the great love for God that has been seen among Catholics, particularly our saints? Or do we look at each other as though we have nothing to offer to one another?
In the Byzantine Tradition, the fifth Paschal Sunday is dedicated to the Samaritan woman, and she is known as St. Photini for the light that came into her life once she saw beyond the division of her day and gazed into the eyes of the Creator of All. In the icon above, we see that she is often called “Equal to the Apostles”. The salvation that entered her life through faith and openness to Christ led her story of redemption to turn the hearts of so many around her. She holds a scroll to testify to her Apostolic status of sharing the Gospel with many.
On her festal Sunday, we pray this hymn:
“When the Samaritan woman came to the well with faith, she beheld you, O Water of Wisdom. She is famed in song, for she drank deeply and inherited the kingdom from on high.”
These words of faith and reception speak to the grace that should be the focus of all Christians. It is what can unite us as we journey to understand the differences between us.
We too must look for what can quench our thirst, and like the Samaritan woman realize that Christ Himself is calling us to the fullness of faith, hope, and love. This will be our anchor as we discuss the differences that have developed through the centuries, such as the sacraments, salvation by faith alone, Sola Scriptura, and the Papacy. It, we pray, will guide us to full unity in truth and love.
God of life, who calls us to justice and peace,
May our security come not from arms, but from respect.
May our force be not of violence, but of love.
May our wealth be not in money, but in sharing.
May our unity be not in the quest of power, but in the vulnerable witness to do your will. Open and confident, may we share today and forever, the bread of solidarity,
justice and peace.
In the name of Jesus, who as a victim of our violence gave forgiveness to us all,
we pray. Amen.
January 23, 2015
Week of Prayer for Christian Unity 2015: Day Six, “The water that I will give will become in them a spring of water welling up to eternal life”
Jesus said to her, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.” John 4:1-42
There is something about water as part of the basic necessities of life, including food and air, that points at not only our great need for it, but also its insufficiency for our greatest need, which is above nature. Indeed, our greatest need and desire is communion with God. Jesus Christ as Savior and Redeemer of His people has the unique task of, among other things, revealing things concerning God the Father and Himself that we would not otherwise know. I can hardly imagine what it must have been like to encounter Jesus in this way, not knowing who He was, but as the conversation went on, realizing that I have not encountered the average person on the street.
I can feel the exhaustion in the woman’s voice, as the drudgery of coming again and again to this well comes foremost to her mind. Along with the sins and difficulties of life as it has been so far, she must have thought, “Here’s another thing I have to do.” When Jesus offers the possibility of never thirsting again, it may have sounded like all the promises of her five husbands and current male companion. On the other hand, you can sense the spark of hope as well. This woman is well aware that things have not gone according to plan. Even if she doesn’t understand it, her request is the speaking of a deep need, as it turns out, the deepest one she has.
The Holy Spirit is the spring of water welling up to eternal life. The woman will change the subject once more to possibly escape from the profundity of what she has just asked, but we can know that the Holy Spirit is at work when we ask good questions and for good gifts, in search of the truth. I can testify that the Holy Spirit causes me to well up in other ways, when the will of God is made plain to me, whether in challenge, or in consolation! In any case, let us be open to the Holy Spirit, who can bring us to the fullness of charity, despite whatever obstacles may lie in our path.
We have hope for unity, and it is not a vain hope, because there is one Lord Jesus Christ, one Holy Spirit, who convicts the world in regard to sin and righteousness, and one Father of us all. Let us rejoice in this common ground, prior to all the debates and discussions: that we desire to be obedient to the Holy Spirit, to Christ our brother and Savior, and to be beloved children in the family of our Father.
Following Jesus’ example,
make us witnesses to your love.
May we become instruments of justice, peace and solidarity.
May your Spirit move us towards concrete actions that lead to unity. May walls be transformed into bridges.
In the name of Jesus we pray. Amen.
January 22, 2015
The woman said to him, “Sir, you have no bucket, and the well is deep. Where do you get that living water? Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?” Jesus said to her, “Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.” The woman said to him, “Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.” (John 4:1-42)
The Samaritan woman presumes that when Jesus speaks of water, He is speaking of the same water of which she has come to draw from the well. She is physically thirsty, and has come to draw water. This stranger at the well claims He can draw living water and give her a drink. It may not be much to say the woman likely thought “What the heck is this guy talking about?” This stranger has no bucket, and the well is far too deep for him to simply bend over and scoop up a handful of water. Yet Jesus is speaking at a deeper, metaphorical level, of a different kind of well and a different kind of water. The woman’s confusion is natural, and to be expected. If a stranger were to approach us speaking in a metaphorical and cryptic language about deep spiritual matters, we would naturally be suspicious, confused, possibly a bit defensive. Jesus is a total stranger, speaking in an atypical metaphoric language about much different matters than what the woman was likely accustomed to hearing or speaking about.
Sometimes our approach to those of different faiths or religious traditions can be similar to that of the Samaritan woman. Our own customs, language, cultural idioms and historical and philosophical reference points shape the way we hear, understand, and communicate. We bring all kinds of baggage, both consciously and subconsciously, to any conversation about religion. God, Jesus, Scripture, grace, justification, salvation, sin: all words with profound and different meanings based on our own background, upbringing, study, and personal experiences. If we don’t take the necessary time to listen, to reflect, to ingest what another person says, we may actually miss his or her point entirely. “You have no bucket,” we are inclined to say, when our family member, friend, or acquaintance may not be talking about the same thing as us. “The well is deep,” we tell the person, not realizing what he or she is really saying. When we hear certain words or phrases, our own subjective experience and understanding may prevent us from realizing the person may mean something very different from what we presumed. We might even find that we have to take the time to appreciate what words, phrases, ideas, might mean to another person, in another paradigm, that contrasts and conflicts with our own.
Jesus indeed had no bucket, and the well was too deep for him to draw the water the woman needed to quench her thirst. But He was speaking about an entirely different reality – a spiritual reality with its own language, its own meaning, its own truth. He indeed could give her water, but a water not of this world, but of God Himself. The Samaritan woman, in a moment of profound grace, started to get it. “Whatever water you are talking about, if it means never being thirsty again, I want it,” we can imagine her thinking. Her humility, her desperate need for truth and God, enabled her to begin to see what had been so obscured by her own cultural upbringing. If we want to participate in such life-changing, thirst-quenching interactions, we will need exactly that kind of humility and openness exemplified in the Samaritan woman at the well.
God, spring of the living water, awaken us to the truth that the gifts of the other are an expression of your unfathomable mystery. Make us sit at the well together to drink from your water which gathers us in unity and peace. In the name of Jesus we pray. Amen.
January 21, 2015
Just then his disciples came. They were astonished that he was speaking with a woman, but no one said, “What do you want?” or, “Why are you speaking with her?” Then the woman left her water jar and went back to the city. She said to the people, “Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he?” They left the city and were on their way to him. (John 4:1-42)
This year’s week of prayer for Christian unity focuses on the text of John 4:1-42, a lengthy dialogue between Jesus and a Samaritan woman. During this year’s week of prayer for Christian unity, we read it with an eye towards how Christians might engage in difficult dialogue with one another. The Pontifical Council for Promoting Christian Unity is responsible for this practice, and there is material published every year to help Christians to meditate on and to pray for unity.
The Samaritan woman came to the well for water. After her encounter with the Lord, she thought little of the water jar she had been so intent to fill only hours before. What happened? Her physical thirst, no doubt, remained. What was it that was so compelling about her encounter that she became forgetful of her important errand?
We know the answer is Jesus. He is a compelling man. But I think it’s also important to focus on the question. What was it, for this woman, that was so compelling about Jesus? Plenty of people hear about Jesus and His works, and they dismiss Him for one reason or another. So when one is compelled to love Him, it is worth asking the question…why?
Do we ever stop to wonder about, and ask this question of, those on the other side of the Tiber? For a while after my conversion, I did not. Or if I did, I quickly supplied an answer which knew too little and assumed too much about a lot of people I had never talked to. What would happen if we asked this question honestly – Catholics of Reformed Christians, Reformed Christians of Catholics – and listened patiently for an answer, without interrupting to pose our objections? And what would happen if we answered the question honestly, without feeling like we had to fend off all possible objections that our interlocutor might pose before she had a chance to pose them?
To give an example, I used to hear Reformed Christians speak about grace. They gushed about it, they sang about it, they asked for it in prayer, they ended sentences in ordinary conversation with it, they named their children after it, they explained all manner of events in their lives as evidence of God’s grace. As a member of those communities, however, I did not understand what grace was. I could not have defined it for you, nor could I point to an occasion when I had experienced it. I had experienced gratitude, need, remorse, love, providence, and any number of other things that seemed to be associated with it, but not grace.
As a Catholic, however, I now understand grace. Not only can I define it and describe it using the words of the Scriptures and the Catechism, but I can finally say that I know grace. And now that I know grace, I can understand why Reformed Christians would leave their water jars for it! As a result, I rejoice that my Reformed Christian brothers and sisters are compelled to give God praise and thanksgiving for His grace.
As I mentioned in the post on day one, there is the Catholic faith, and there is any individual Catholic, grasping at that faith and trying to conform his life to it. There is the Reformed Christian faith, and then there is the individual Reformed Christian, grasping at that faith and trying to conform his life to it. Many of the contributors and commenters here at Called to Communion are very knowledgeable about the Catholic faith and the Reformed Christian faith. But do we sometimes also stop to ask this Christian or that Catholic what has compelled Him to love the Lord? And do we listen closely for an answer, without preparing our objections ahead of time?
May we be anxious to find that which we share in common; those truths about Our Lord that have compelled us all to leave our water jars to follow Him.
Loving God, help us to learn from Jesus and the Samaritan that encounter opens for us new horizons of grace. In the name of Jesus we pray. Amen.
January 19, 2015
Week of Prayer for Christian Unity 2015: Day Two, “Tired of the journey, Jesus sat down facing the well”
Now when Jesus learned that the Pharisees had heard, “Jesus is making and baptizing more disciples than John’— although it was not Jesus himself but his disciples who baptized— he left Judea and started back to Galilee. But he had to go through Samaria. So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. Jacob’s well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon.
That Jesus was “tired out by his journey,” offers further insightful commentary on ecumenical dialogue. Often when opportunities for important conversations regarding faith and morals present themselves, we are not at our best. We are distracted by responsibilities related to family, work, school, and the like. We are overwhelmed by the daily trials of our lives and the frustrations of our own sins and failings. We might have been intending for a different kind of conversation, one that would not so easily provoke strong feelings or lead our heart rates to spike. And, if we have already spent much time talking or debating religion, we may be tired from what can sometimes seem like a lot of fruitless arguing that won’t amount to much but more frustration and discouragement. We can get exhausted just thinking about discussing or contemplating issues that are so complicated, so controversial, so difficult to explain or comprehend. It’s easy to be cynical when it comes to talking about religion. We may feel like we’ve already covered this ground before, and are skeptical that anything new or good could possibly come from re-visiting old wounds. Theology is not easy, and talking about religion with people with whom you disagree is not typically “fun” (at least, not for most of us).
Yet as so frequently happens, when we least expect it, we find ourselves right smack dab in the middle of an intense conversation about religion. We may be anxious about whether or not we’ll be able to effectively and accurately represent our own beliefs and why we believe them. We may be inclined to be more interested in “winning” than talking. We may be more focused on just getting our own point across and moving on with our lives than doing the hard work needed to have a fruitful and charitable conversation. And we may especially have trouble listening, especially if we’ve already decided we’re definitely right or that our opponents are definitely wrong.
Yet we, like Christ, must seek to take the higher road if we want to have conversations that will be profitable and glorifying to God. Even at moments of weariness, distraction, or intense emotion, we must sympathize with those with whom we disagree. We must, as much as the Holy Spirit allows, appreciate, love, and understand our interlocutors. We may not be persuaded by their arguments, but we must at least try, as best as we are able, to understand and appreciate them objectively. Ecumenical dialogue, in a very deep sense, is a family affair. We are all of the same family, that of Christ Himself. Disagreements within the family are often the ones that hurt the most, elicit the most passion, and cause the most strife. Yet for the sake of the family, for the sake of its unity, we must have those conversations, because it is only through the dialogue, the mutually-shared experiences, that we can hope to reconcile and be “one,” as Christ so fervently prayed in John 17:21. We must put aside our tendencies for skepticism and cynicism regarding the possibilities of religious dialogue, in the hope that we might in some small way honor the Lord Jesus’s request that we indeed be “one,” as the Father and the Son are one. Let us pray that we might find opportunities, even in our weariness, to sit at the well where Jesus sat, and accept the opportunities to talk and listen. Who knows who might happen to walk by and offer the opportunity for a life-changing conversation?
Gracious God, we are weary of conflict, cynicism, and the felt need to win arguments. Allow us to rest at the well. Refresh us with the water of unity drawn from our common prayer. In the name of Jesus we pray. Amen.
January 18, 2015
Now when Jesus learned that the Pharisees had heard, ‘Jesus is making and baptizing more disciples than John’— although it was not Jesus himself but his disciples who baptized— he left Judea and started back to Galilee. But he had to go through Samaria. So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. Jacob’s well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon. (John 4:1-42)
This year’s week of prayer for Christian unity focuses on the text of John 4:1-42, a lengthy dialogue between Jesus and a Samaritan woman. During this year’s week of prayer for Christian unity, we read it with an eye towards how Christians might engage in difficult dialogue with one another. The Pontifical Council for Promoting Christian Unity is responsible for this practice, and there is material published every year to help Christians to meditate on and to pray for unity.
As most Christians know, Jews and Samaritans avoided associating with one another at the time of the ministry of Jesus. The religious dispute between them centered on the proper place to offer worship to God. In addition, after conquest by the Assyrians, foreigners had brought false gods to the region of Samaria. So the religion of the Samaritans came to be regarded by the Jews as impure.
This is often how Catholics and Reformed Christians view one another. We look towards one another as Jews towards Samaritans. The religion of the other is impure. Based on that observation, we adopt interior attitudes to hold each other at a distance. It is not long before we are exaggerating each other’s faults (either aloud or in our own minds) and nursing wounds inflicted in the attempt at dialogue. Behaviors which turn friendships cold and make conversation at family meals shallow and unpleasant often ensue.
The place from which we all begin, however, is a love of true and pure religion. Even more than that, we acknowledge that the truest form of religion and the best way of life is found in the person of Jesus. We also share the Scriptures, which witness to this Truth and this Way. For the Catholic, he may have the fullness of truth in the gift of faith given to him at baptism, but it is almost certain that he does not possess its fullness consciously and explicitly at every moment and in every detail of his life. Therefore, his religion – the religion which he is making his own, grasping ever more fully by the gift of God – stands to be purified. For the Reformed Christian, he has the witness of the Scriptures in his very hands. His religion also stands to be purified by deeper knowledge and understanding of these texts. It is our love of true and right religion that can be an occasion to prod us forward together, even though we stand at odds on many questions.
Taking Samaria to represent a land filled with people whose religion seems impure, and a land that reminds us of ancient wounds, we can see how this text calls Reformed Christians and Catholics to “go through” one another’s lands. We might begin by putting aside old wounds inflicted by a careless word or gesture in heated dialogue. For who of us has suffered an insult in dialogue with other Christians comparable to what Our Lord suffered when He was mocked on the cross? And He forgave! We might also begin by being certain of the faith we hold. Who of us has not been somewhat embarrassed to find that we did not understand the teachings of Jesus or the Catechism as well as we thought we did? And that we stood in need of correction? We can remember that each of us seeks a religion that is pure and true. Though some distance seems inevitable, we should try not to lose contact or cease communication with those whose faith we formerly shared. We should also not avoid speaking about matters of faith with each other. When we do speak about them, it should be done with great care, without haste, with discerning minds, and with charity.
We ask God to fill us with a love for pure religion and a love for one another, that our souls may soon enter a land of communion and remain there.
God of all peoples, give us strength and courage to go through Samaria to meet our brothers and sisters from other churches. Allow us to go with an open heart so we may learn from each other. In the name of Jesus we pray. Amen.
For older posts, visit the archives.
August 3, 2014
What follows is the story of how I became a Catholic, as best as I can remember it. I have called this a “literal account” in order to distinguish it from a more ambiguous and allusive telling of the tale that was offered here several years ago as “The Last Road.” In neither version do I say anything about many of the specific practices and doctrines that Protestants tend to find particularly objectionable. Instead, I have focused on describing landscape. This reflects the nature of the development of my own theological convictions, which was less a matter of piecemeal deduction than of an entire picture slowly coming into resolution, in which process the various objects became distinctly intelligible. Most of this narrative, therefore, is devoted to describing the contours of the biblical, theological, liturgical, ecclesiological, and soteriological considerations that would lead me to Catholicism. I will also briefly recount the final steps that I took towards and then into the Catholic Church, including the process of navigating through some of the confusing and troubling aspects of her recent history. (Continue Reading…)
June 8, 2014
On March 24 of this year we posted a guest article by Brandon Addison titled “The Quest for the Historical Church: A Protestant Assessment.” We had invited Brandon some months earlier to write an essay for Called To Communion on the topic of his choice, and we are very grateful for his generosity, trust, and yeoman work in putting together such a thorough essay. Brandon’s essay is one of the first posts we have published written from a Protestant perspective, and we hope it leads to further, ever-more fruitful exchanges of this sort. (Continue Reading…)
August 11, 2013
This is a guest post by Michael Rennier. Michael received a BA in New Testament Literature from Oral Roberts University in 2002 and a Master of Divinity from Yale Divinity School in 2006. He served the Anglican Church in North America as the Rector of two parishes on Cape Cod, Massachusetts for five years. After discerning a call to conversion, Michael and his family moved to St. Louis. On October 16th, 2011, he and his wife were received into full communion with the Catholic Church by the Most Rev. Robert Carlson, Archbishop of St. Louis. Michael tells the story of his conversion in “Into the Half-Way House: The Story of an Episcopal Priest.” In May of 2012 he wrote another guest post for CTC titled “Immortal Diamond: The Search of Gerard Manley Hopkins for Beauty. He currently works for the Archdiocese of St. Louis.
January 27, 2013
This is a guest article by Casey Chalk. Casey was born and raised in a Virginia suburb of Washington D.C. Casey was baptized into the Catholic Church and received the sacraments of Reconciliation and Holy Communion before leaving the Church with his parents for evangelicalism at the age of eight. Casey attended the University of Virginia, where he was introduced to Reformed theology. Upon graduation in 2007 (B.A. History, Religious Studies; Masters in Teaching), Casey became a member of the Presbyterian Church in America (PCA) and enrolled in Reformed Theological Seminary. However, an intensive period of study of the “Catholic question” ultimately resulted in Casey’s reunion with the Catholic Church in October 2010. He was confirmed at St. Timothy’s Catholic Church in Chantilly, Virginia at the Easter Vigil in 2011. Casey works for the federal government, and joyfully also received the sacrament of marriage in August 2012 with his wife Claire. (Continue Reading…)
December 12, 2012
This is a guest article by Dr. Kenneth J. Howell. Dr. Howell earned an M.Div. from Westminster Theological Seminary, an M.A. in Linguistics and Philosophy from the University of South Florida, a Ph.D. from Indiana University in Linguistics and the Philosophy of Science, and a second Ph.D. from Lancaster University (U.K.) in the History of Christianity and Science. He was a Presbyterian minister for eighteen years and a professor at Reformed Theological Seminary for seven years. He was received into the Catholic Church in 1996. He taught in several universities until 2012, the last of which was a decade at the University of Illinois (Urbana-Champaign) where he also was the Director of the Institute of Catholic Thought. He now serves as the Resident Theologian and Director of Pastoral Care of the Coming Home Network International. He continues his work of translating and commenting on the early Church Fathers, having already authored Ignatius of Antioch and Polycarp of Smyrna: A New Translation and Theological Commentary and Clement of Rome and the Didache: A New Translation and Theological Commentary. In June of 2010 we posted the video of his talk titled “The Issue of Authority in Early Christianity,” which he delivered at the Deep in History conference in 2009. (Continue Reading…)
September 23, 2012
This is a guest post by Jason Stellman. Jason was born and raised in Orange County, CA, and served as a missionary with Calvary Chapel of Costa Mesa in Uganda (’91-’92) and in Hungary (’94-’00). After becoming Reformed and being subsequently “dismissed” from ministry with Calvary, he went to Westminster Seminary California where he received an M.Div. in 2004. After graduation he was ordained by the Pacific Northwest Presbytery of the Presbyterian Church in America and called to plant Exile Presbyterian Church in the Seattle area, where he served from 2004 until resigning in the Spring of 2012. He is the author of Dual Citizens: Worship and Life Between the Already and the Not Yet (Reformation Trust, 2009), and The Destiny of the Species (forthcoming from Wipf and Stock Publications). In 2011 he served as the prosecutor in the trial of Peter Leithart in the Pacific Northwest Presbytery of the PCA. He currently resides in the Seattle area with his wife and three children. He was received into full communion with the Catholic Church on September 23, 2012. (Continue Reading…)
August 6, 2012
May 27, 2012
This a guest post by Joshua Lim. Joshua graduated this Spring from Westminster Seminary California, where he earned his MA in historical theology. He was born and raised in the PCUSA. He spent a few years in college as a Baptist before moving back to a confessional Reformed denomination (URCNA) prior to entering seminary. He was received into full communion with the Catholic Church this year on April 21st, the feast day of St. Anselm. He plans on continuing his studies in systematic theology.
March 14, 2012
“Have you been Born Again? Catholic Reflections on a Protestant Doctrine, or How Calvin’s view of Salvation destroyed his Doctrine of the Church”
When I first began to study Calvin in earnest, I was puzzled by what seemed a glaring omission in his writings and sermons. He never counseled his readers and listeners to be “Born Again.” This struck me as odd because I knew our denomination (PCA) considered Calvin to be our true founder. I also knew that the evangelical doctrine of “New Birth” (regeneration), understood as the moment of personal, conscious conversion, was the linchpin, the central dogma of our congregation. As an Evangelical Presbyterian, I had grown up constantly hearing these exhortations to be “Born Again.” My pastors and teachers revered evangelistic luminaries like Billy Graham and Bill Bright right along with the great Lion of Geneva. (Continue Reading…)
March 5, 2012
On Monday, March 26, ACT 3 and Wheaton College will be hosting “A Conversation on Unity in Christ’s Mission,” involving a dialogue in Edman Chapel between John Armstrong and Cardinal George, Archbishop of Chicago. The event will be streamed live from the Wheaton.edu website. In light of that forthcoming event, we invited Devin Rose to review Armstrong’s most recent book. Devin is well known to CTC readers. In July of 2010 he wrote a guest post for us titled “Faith and Reason in the Context of Conversion,” in which he recounted his conversion twelve years ago from atheism to faith in Christ. Devin is also the author of the recently published book If Protestantism is True: The Reformation Meets Rome (2011). He blogs at St. Joseph’s Vanguard. We’re grateful to Devin for his thoughtful review of Armstrong’s book. – Eds.
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March 23, 2015
Here is a talk I gave last night (3/22/15) at The Church of the Holy Spirit in Montgomery, AL.
The talk was titled “John Calvin and the Reformation: A Catholic Perspective.”
Download the mp3 by right-clicking here. Or listen to it here by clicking on the play button below:
August 31, 2014
Our very own Tom Brown and his wife Jessica recently were interviewed on Rebecca Cherico’s program on Radio Maria, Conversion Keeps Happening. They discuss aspects of their conversion from the PCA to the Catholic Church. The interview is available here. (more…)
April 16, 2014
Protestant criticisms of the Catholic Church frequently target the medieval Catholic Church as a prime example of the Church’s problematic relationship with politics and the secular order. These critics often claim that the medieval Church was ruled by a greedy hierarchy bent on increasing its power in Europe and abroad, eager to silence or even eliminate its detractors or opponents, and rocked by internal scandals, corruption, and ultimately confusion. The seeds of the Reformation, so many Protestants believe, were sown during this tumultuous period where attempts at reform, like conciliarism, were destroyed underfoot by power-hungry popes. (more…)
November 11, 2012
In July of this year, Jason Stellman wrote a Called To Communion guest post titled “I Fought the Church and the Church Won,” in which he explained briefly why he was becoming Catholic. Last week I had an opportunity to talk with Jason about this paradigm change, and the four years of internal wrestling that preceded it. (more…)
June 17, 2012
In this episode, Tom Riello, a former PCA pastor, interviews Jason Stewart, a former pastor in the Orthodox Presbyterian Church, and his wife Cindy on the topic of their conversion to the Catholic faith in 2011. Jason earned his Master of Divinity from Mid-America Reformed Seminary (Dyer, IN) in 2005, and subsequently served for five and a half years as pastor of Trinity OPC in eastern Pennsylvania. Jason and Cindy currently live in Rockford, IL, and have four children. He is completing a two year course of study with the Diocese of Rockford’s Diaconal Program.
February 17, 2012
August 2, 2011
Stephen Beck was raised Evangelical, but read his way into the Reformed world. He became a member of the Orthodox Presbyterian Church and then the Presbyterian Church in America. Stephen and his family were received into the Catholic Church on the Easter Vigil of 2011 at St. Andrew’s by the Bay Catholic Church in Annapolis, Maryland. He has a Master’s degree from St. John’s College in Annapolis and is currently pursuing a Ph.D. in Greek and Latin at the Catholic University of America. Stephen is a brilliant thinker with a deep love for Jesus Christ and the Catholic Church. In this episode, Stephen’s personal friend and regular CTC contributor, Jeremy Tate, interviews him to find out the reasons behind his conversion.
Right click here to save the MP3 file.
July 16, 2011
On Friday, July 8, I was the guest on the Catholic Answers Live radio program, taking calls and questions from non-Catholics. The one-hour broadcast featured the following questions and discussions:
7′ A discussion of John Calvin’s view of his relation to the Catholic Church, the Catholic positions he affirmed, and his rejection of denominationalism.
15′ A discussion of the Catholic doctrine of communion of the saints, and whether the saints can hear our prayers.
22′ A discussion of legalism and scrupulosity among Catholics.
28′ Why is it difficult for Protestant leaders who recognize the truth of the Catholic Church to become Catholic? Wouldn’t remaining Protestant, in order to hold on to reputation, livelihood, etc. be contrary to Protestant theology?
33′ What are some resources for non-Catholics who want to understand the differences between Calvinism and Catholicism?
36′ What is the Catholic understanding of the relation between divine sovereignty and human freedom?
41′ How does the Catholic understanding of justification address the Reformed claim that the scriptural evidence supports the Protestant notion of justification by the imputation of the alien righteousness of Christ to the believer?
51′ What is the Catholic position on eternal security and the possibility of apostasy, and what is the support for that position?
Listen to the program:
Or download it by right-clicking here.
November 24, 2010
In this episode, Tom Riello, former PCA minister, interviews Annie Witz, a convert from the OPC (Orthodox Presbyterian Church). Annie’s father is an elder in the OPC church and serves on the board of Westminster Seminary California. Annie shares her personal conversion story from being a devout OPC member to a Catholic in the Melkite Greek Catholic Church (an Eastern Catholic Church). Of particular interest is the role that the women saints, especially the Blessed Virgin Mary, played in her conversion. We are thrilled to have our first female guest on the show!
To download the mp3, click here.
August 25, 2010For older posts, visit the archives.
Called to Communion RadioCTC Radio can be heard Tuesday through Thursday at 2:00 PM Eastern, available through the following media: Live with video, Podcast, EWTN.COM, Sirius Sattelite, Iheart Radio, The EWTN app, Short wave, and, of course, through the local catholic affiliate radio stations.
December 1, 2014
Called to Communion Radio is now available four days a week.
CTC Radio can be heard Monday through Thursday at 2:00 PM Eastern, available through the following media:
and, of course, through the local catholic affiliate radio stations.
October 20, 2014
A few weeks back I wrote an article titled: “Marriage, Divorce, & Communion: The Upcoming Synod on the Family.” In the article, I discussed the Catholic doctrine on the indissolubility of marriage and what it means for civilly divorced and civilly remarried Catholics. Based on the teaching of Christ, the Church’s longstanding practice has been to deny communion in these cases. As to whether the Church could change her doctrine on marriage or her discipline based on that doctrine, I wrote this:
The Church has no power to change this teaching, because it is the teaching of Christ. (Matthew 19:11-12) This is something the non-Catholic media often misunderstand. The Church’s dogma on marriage is not a “policy” that can be changed, any more than the Nicene Creed is a “policy.”
In the weeks since I wrote that article, the Synod of Bishops generated a lot of media attention and, quite frankly, a lot of confusion. Did the Synod suggest a change to the Church’s doctrine or practice in this matter? Some media outlets would have you think so. The main source of confusion was a “midterm report” supposedly summarizing the discussions at the Synod. The document suggested that “some synod fathers” were in favor of a change of “present regulations.” The report was neither seen nor approved by the Synod Fathers prior to its release. Instead, it provoked vehement protests among the bishops. (The most controversial statements of the report were not concerned with divorce and remarriage.)
Days after the release of the relatio, the synod Fathers insisted that their objections be made known. Reports of each of the discussion groups (organized by language) were published on the Vatican’s Website Thursday, October 16. The following selections are some of the remarks from synod Fathers on divorce, remarriage, and the sacraments.
Circulus Gallicus A (French language group) wrote:
On the connection between the divorced/remarried and the sacraments of reconciliation and the Eucharist . . . it is important not to change the doctrine of the Church on the indissolubility of marriage and the non-admission of the divorced/remarried to the sacraments.
Circulus Angelicus A (English language group) wrote:
We did not recommend the admission to the sacraments of divorced and re-married people, but we included a very positive and much –needed appreciation of union with Christ through other means.
Circulus Angelicus B (English language group) wrote:
On the subject of the admission of the divorced and remarried to the Eucharist the group stressed two principles flowing directly from God’s Word: 1) the clear affirmation of the indissolubility of a valid sacramental union, while humbly admitting that we need a more credible way of presenting and witnessing to that teaching; 2) The strong desire to invite and embrace sincere Catholics who feel alienated from the family of the Church because of irregular situations.
Circulus Italicus A (Italian language group) directed attention on this issue to the teaching of St. John Paul II in his Familiaris Consortio, section 84. In that document, the Saint wrote:
The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried. They are unable to be admitted thereto from the fact that their state and condition of life objectively contradict that union of love between Christ and the Church which is signified and effected by the Eucharist.
It is true that the traditional doctrine and practice of the Church are were not universally acclaimed at the Synod. The final version of the Relatio (released October 18) ackowledged this. Clearly, some of the Synod Fathers were searching for a way to “soften” the Church’s position. In his final speech, Pope Francis also acknowledged division among some of the bishops. Strangely, he did not make his thoughts plain on the controversies in question. He did, however, conclude the Synod by beatifying Pope Paul VI. Of his predecessor, Pope Francis said:
Before the advent of a secularized and hostile society, he could hold fast, with farsightedness and wisdom – and at times alone – to the helm of the barque of Peter, while never losing his joy and his trust in the Lord.
To what was Pope Francis referring when he spoke of Paul’s holding fast in the face of a secular and hostile culture? He didn’t say. But we we remember Blessed Paul today mostly for his courageous stand on behalf of the Church’s long-standing tradition on human sexuality and the necessity of openness to life.
Neither the the Synod nor the Pope issued any teaching documents, nor has there been any change to Church law. The final message of the Bishops, published on October 18, ended on a postive note of continuity:
Conjugal love, which is unique and indissoluble, endures despite many difficulties. It is one of the most beautiful of all miracles and the most common.This love spreads through fertility and generativity, which involves not only the procreation of children but also the gift of divine life in baptism, their catechesis, and their education.
September 25, 2014
Listeners to CTC Radio often ask about the Catholic teaching on marriage, divorce, and communion in the Catholic Church. With them in mind, I have attached a brief article I wrote for One Voice, the newspaper for the diocese of Birmingham.
To listen to CTC Radio, tune in to EWTN at 2:00 PM Eastern Tuesday through Thursday.
Podcasts are available here
Here is the Article:
There will be an extraordinary session of the Synod of Bishops in October to discuss “pastoral challenges of the family in the context of evangelization.” No doubt the synod will discuss many issues, but none has garnered more media attention than the status of civilly divorced and remarried Catholics. In particular, the media have focused on the question of their eligibility to receive communion. Cardinal Walter Kasper encouraged speculation about a change in the Church’s discipline by asking a consistory of cardinals in February whether or not the Church should continue to refuse communion to civilly divorced and remarried Catholics. As the synod approaches, it seems appropriate to reflect on what the Church can and cannot change about her doctrine and discipline.
What is the rationale for barring the civilly divorced and remarried from Holy Communion? The answer to this requires an understanding of Christian marriage. According to the teaching of Christ and the Catholic faith, Christian marriage is by definition a lifelong union, effected by a promise of fidelity and the intent to raise a family, elevated by Christ to the dignity of a sacrament. It is always indissoluble under any and all circumstances.
To understand the current discussion, the key point to emphasize is the indissolubility of a valid Christian marriage. The Catechism states:
Thus the marriage bond has been established by God himself in such a way that a marriage concluded and consummated between baptized persons can never be dissolved. This bond, which results from the free human act of the spouses and their consummation of the marriage, is a reality, henceforth irrevocable, and gives rise to a covenant guaranteed by God’s fidelity. The Church does not have the power to contravene this disposition of divine wisdom. (CCC 1640)
The Church has no power to change this teaching, because it is the teaching of Christ. (Matthew 19:11-12) This is something the non-Catholic media often misunderstand. The Church’s dogma on marriage is not a “policy” that can be changed, any more than the Nicene Creed is a “policy.” In this regard, the Church’s Magisterium is a servant of the truth, not its master. The Catechism says, “Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it.” (CCC 86)
Because marriage is indissoluble, a validly married Catholic who obtains a civil divorce from a judge and then contracts another civil marriage is objectively in the state of ongoing adultery. Jesus said, “Anyone who divorces his wife and marries another woman commits adultery against her. And if she divorces her husband and marries another man, she commits adultery.” (Mark 10:11-12) Again, following the teaching of Christ and the words of Sacred Scripture, the Church has no choice but to withhold communion from those deemed to be in grave sin. (1 Corinthians 5:5; 1 Corinthians 11:27-29; Matthew 18: 17)
Some have asked whether or not a person could “repent” for a failed first marriage, receive the sacraments of reconciliation, and then be admitted to communion while remaining in an invalid second marriage (i.e., a relationship the Church deems adulterous). This proposal fails to take into account the doctrine on Christian marriage and the doctrine on reconciliation and penance. By definition, there is no forgiveness of sins and no reconciliation as long as one intends to persist in grave sin. St. John Paul II explains, “Without a sincere and firm purpose of amendment, sins remain ‘unforgiven,’ in the words of Jesus, and with him in the Tradition of the Old and New Covenants.” (Dominum et Vivificantem) If a valid marriage exists, all subsequent unions are adulterous by definition. “Repentance,” in this context, must mean repentance for the subsequent union, whatever else may be involved.
The Church does recognize some situations in which reconciliation with a spouse is impossible and in which subsequent civil unions have resulted in children being born. In these cases, the Church sometimes permits the parents in these unions to remain together for the sake of the children, provided they agree to live as brother and sister. This is not a tacit recognition of the subsequent marriage, but rather an unusual and, quite frankly, difficult concession that Catholics must make for the sake of children.
What then could the Church change? Theoretically, some change is possible to the process by which Catholics obtain annulments. It is highly unlikely, however, that such changes could dispense with canonical expertise or judicial process, since the declaration of nullity is a finding of juridical fact and requires moral certainty on the part of the judge. The most likely outcome to the Synod is a deepening pastoral emphasis on the means and the virtue of chastity, and a renewed catechesis on the meaning of Christian marriage. A good deal of ink has been spilled on this topic and I fear that many people may have unfulfilled expectations for what the Church can and will do. Let us remember the Bishops and the Holy Father in our prayers, and ask that they have wisdom and grace to communicate the Church’s teaching with compassion and clarity.
September 11, 2014
My television interview on Women of Grace is now available here.
We discuss the new radio show, Called to Communion, as well as my path to the Catholic Church.
September 9, 2014
Catholics and some non-Catholic Christians disagree about the nature of the sacraments. Are they merely signs? Do they really conform us to Christ? (more…)
September 4, 2014
How do we know the will of God for the Church? On CTC Radio today, I hope we can generate discussion about Scripture and Tradition.
I welcome your emails at firstname.lastname@example.org
There is also live video feed from the Radio Studios at http://www.ewtn.com/radio/radiolive.asp
Here, finally, is a short text I prepared for One Voice, the Diocesan paper for the Diocese of Birmingham. (more…)
September 2, 2014
Today at 2:00 PM Eastern, we launch the new EWTN Radio Show Called to Communion.
We hope to encourage collaboration across media (internet and radio) as we continue to discuss what divides us as Christians and as human beings. (more…)
October 28, 2014
This is the final post in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 26, 2014
This is the ninth in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 23, 2014
This is the eighth in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 20, 2014
This is the seventh in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 18, 2014
Relationship with Christ, Relationship with Mary (Leo, the Rosary, and Christian Unity, part 6 of 10)
This is the sixth in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 15, 2014
This is the fifth in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 13, 2014
This is the fourth in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 11, 2014
This is the third in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 9, 2014
This is the second in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at Saved by Love: A Seminary Wife’s Journey. (more…)
October 7, 2014
This is the first in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story of her journey into the Catholic Church can be found at “Saved by Love: A Seminary Wife’s Journey.”
Introducing Leo and the Rosary
From the Blog
On February 25, 2015, Dr. Lawrence Feingold, Associate Professor of Philosophy & Theology at Kenrick-Glennon Seminary in Saint Louis, Missouri, and author of The Natural Desire to See God According to St. Thomas and his Interpreters and the three volume series The Mystery of Israel and the Church gave a ...
In early February, 21 migrant workers were captured by jihadist fighters in Libya. Most of the migrant workers were Egyptian Copts. The fighters, who claim some association to the group which calls itself ISIS, staged a theatrical beheading of the Christians. They videotaped the murders, and published the footage as "a message to the Nation of the ...
In the Latin Rite liturgical calendar, this Wednesday (February 18) is Ash Wednesday, and marks the beginning of Lent, that forty-day period of fasting and abstinence in which we prepare for Easter. One intention for which we can fast and pray this Lent is the reunion of all Christians. Oddly ...
Called to Communion Radio is now available four days a week. CTC Radio can be heard Monday through Thursday at 2:00 PM Eastern, available through the following media: Live with video Podcast EWTN.COM Sirius Sattelite Iheart Radio The ...
Here is a talk I gave last night (3/22/15) at The Church of the Holy Spirit in Montgomery, AL. The talk was titled "John Calvin and the Reformation: A Catholic Perspective." Download ...
What follows is the story of how I became a Catholic, as best as I can remember it. I have called this a “literal account” in order to distinguish it from a more ambiguous and allusive telling of the tale that was offered here several years ago as "The Last Road." In neither version do I say anything about many of the specific practices and doctrines that Protestants tend to find particularly objectionable. Instead, I have focused on describing landscape. This reflects the nature of the development of my own theological convictions, which was less a matter of piecemeal deduction than of an entire picture slowly coming into resolution, in which process the various objects became distinctly intelligible. Most of this ...
On March 24 of this year we posted a guest article by Brandon Addison titled "The Quest for the Historical Church: A Protestant Assessment." We had invited Brandon some months earlier to write an essay for Called To Communion on the topic of his choice, and we are very grateful for his generosity, trust, and yeoman work in putting together such a thorough essay. Brandon's essay is one of the first posts we have published written from a Protestant perspective, and we hope it leads to further, ever-more fruitful exchanges of this sort.
Catholic Life and Devotion
This is the final post in a ten part guest series by Beth Turner, the wife of Barrett Turner. Beth and Barrett were received into full communion at Easter 2010 and live in Virginia with their four children. Beth’s story ...
Christian Unity in the News
Pope Francis Apologizes to Pentecostals
“After Five Centuries of Division, Catholics and Lutherans Consider Their Common Heritage”
Pope Francis on Unity in the Body of Christ
Ecumenical Patriarch Bartholomew to Attend Pope Francis’s Inaugural Mass