“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, St. John Paul II, G. K. Chesterton, Blaise Pascal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.
R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.
Msgr. Esseff reflects on Matthew Chap 6:24-34 and asks the question, “Why do you worry?” He shares several compelling stories, including a poignant encounter with a woman, who, surrounded by her husband, children, mother, and sister, prepares for death.
Jesus said to his disciples:
“No one can serve two masters.
He will either hate one and love the other,
or be devoted to one and despise the other.
You cannot serve God and mammon.“Therefore I tell you, do not worry about your life,
what you will eat or drink,
or about your body, what you will wear.
Is not life more than food and the body more than clothing?
Look at the birds in the sky;
they do not sow or reap, they gather nothing into barns,
yet your heavenly Father feeds them.
Are not you more important than they?
Can any of you by worrying add a single moment to your life-span?
Why are you anxious about clothes?
Learn from the way the wildflowers grow.
They do not work or spin.
But I tell you that not even Solomon in all his splendor
was clothed like one of them.
If God so clothes the grass of the field,
which grows today and is thrown into the oven tomorrow,
will he not much more provide for you, O you of little faith?
So do not worry and say, ‘What are we to eat?’
or ‘What are we to drink?’ or ‘What are we to wear?’
All these things the pagans seek.
Your heavenly Father knows that you need them all.
But seek first the Kingdom of God and his righteousness,
and all these things will be given you besides.
Do not worry about tomorrow; tomorrow will take care of itself.
Sufficient for a day is its own evil.”
Msgr. John A. Esseff is a Roman Catholic priest in the Diocese of Scranton. He was ordained on May 30, 1953, by the late Bishop William J. Hafey, D.D. at St. Peter’s Cathedral in Scranton, PA. Msgr. Esseff served a retreat director and confessor to St. Teresa of Calcutta. He continues to offer direction and retreats for the sisters of the missionaries of charity around the world. Msgr. Esseff encountered St. Padre Pio, who would become a spiritual father to him. He has lived in areas around the world, serving in the Pontifical missions, a Catholic organization established by St. Pope John Paul II to bring the Good News to the world especially to the poor. He continues to serve as a retreat leader and director to bishops, priests and sisters and seminarians and other religious leaders around the world.
Episode 7 St. Catherine of Siena: Her Life and Teachings with Fr. Thomas McDermott
In this episode, Fr. McDermott aids in our understanding of St. Catherine’s teachings on the “stages” of our spiritual life.
What is the proper understanding of grace and sharing in the Divine Life. Good feelings, consolations, joy are experiences during the second step on the “Christ-Bridge”. The concern of “falling in love more with the gifts rather than with the Giver” is discussed. The danger of spiritual gluttony and pride, as well as the need to care for one’s neighbor are essential elements in St. Catherine’s teachings. Fr. McDermott also reflects on her teachings about the Divine Fire and gift of Tears.
Fr. Thomas McDermott, OP is Regent of Studies for the Dominican Province of St. Albert the Great and is the author of “Catherine of Siena: Spiritual Development in Her Life and Teaching” (Paulist, 2008) and “Filled with all the Fullness of God: An Introduction to Catholic Spirituality”. He obtained a doctorate in spiritual theology from the Angelicum and taught for several years at Kenrick-Glennon Seminary in St. Louis. He crrently serves as pastor at St. Vincent Ferrer, in Chicago, IL.
Objection 1: It seems this doctrine is not a matter of argument. For Ambrose says (De Fide 1): “Put arguments aside where faith is sought.” But in this doctrine, faith especially is sought: “But these things are written that you may believe” (Jn. 20:31). Therefore sacred doctrine is not a matter of argument.
Objection 2: Further, if it is a matter of argument, the argument is either from authority or from reason. If it is from authority, it seems unbefitting its dignity, for the proof from authority is the weakest form of proof. But if it is from reason, this is unbefitting its end, because, according to Gregory (Hom. 26), “faith has no merit in those things of which human reason brings its own experience.” Therefore sacred doctrine is not a matter of argument.
On the contrary, The Scripture says that a bishop should “embrace that faithful word which is according to doctrine, that he may be able to exhort in sound doctrine and to convince the gainsayers” (Titus 1:9).
I answer that, As other sciences do not argue in proof of their principles, but argue from their principles to demonstrate other truths in these sciences: so this doctrine does not argue in proof of its principles, which are the articles of faith, but from them it goes on to prove something else; as the Apostle from the resurrection of Christ argues in proof of the general resurrection (1 Cor. 15). However, it is to be borne in mind, in regard to the philosophical sciences, that the inferior sciences neither prove their principles nor dispute with those who deny them, but leave this to a higher science; whereas the highest of them, viz. metaphysics, can dispute with one who denies its principles, if only the opponent will make some concession; but if he concede nothing, it can have no dispute with him, though it can answer his objections. Hence Sacred Scripture, since it has no science above itself, can dispute with one who denies its principles only if the opponent admits some at least of the truths obtained through divine revelation; thus we can argue with heretics from texts in Holy Writ, and against those who deny one article of faith, we can argue from another. If our opponent believes nothing of divine revelation, there is no longer any means of proving the articles of faith by reasoning, but only of answering his objections—if he has any—against faith. Since faith rests upon infallible truth, and since the contrary of a truth can never be demonstrated, it is clear that the arguments brought against faith cannot be demonstrations, but are difficulties that can be answered.
Episode 20- Regnum Novum: Bringing forth the New Evangelization through Catholic Social Teaching with Omar Gutierrez – We begin the study of the “Compendium of the Social Doctrine of the Church” Chapter 1
We live at a very special time. The confluence of many things has brought forth the clear need to be able to articulate the Social Teaching of the Catholic Church in a way that is accessible and applicable. This is not to be an effort where high-minded theories are to be bandied about. Rather, this is a time of opportunity wherein we can apply the Social Doctrine to the concrete so as to bring about a New Kingdom, a Revolution. – Omar G.
Episode 4-Whether this doctrine is the same as wisdom?
Question 1 Article 6 Whether this doctrine is the same as wisdom??
Objection 1: It seems that this doctrine is not the same as wisdom. For no doctrine which borrows its principles is worthy of the name of wisdom; seeing that the wise man directs, and is not directed (Metaph. i). But this doctrine borrows its principles. Therefore this science is not wisdom.
Objection 2: Further, it is a part of wisdom to prove the principles of other sciences. Hence it is called the chief of sciences, as is clear in Ethic. vi. But this doctrine does not prove the principles of other sciences. Therefore it is not the same as wisdom.
Objection 3: Further, this doctrine is acquired by study, whereas wisdom is acquired by God’s inspiration; so that it is numbered among the gifts of the Holy Spirit (Is. 11:2). Therefore this doctrine is not the same as wisdom.
On the contrary, It is written (Dt. 4:6): “This is your wisdom and understanding in the sight of nations.”
I answer that, This doctrine is wisdom above all human wisdom; not merely in any one order, but absolutely. For since it is the part of a wise man to arrange and to judge, and since lesser matters should be judged in the light of some higher principle, he is said to be wise in any one order who considers the highest principle in that order: thus in the order of building, he who plans the form of the house is called wise and architect, in opposition to the inferior laborers who trim the wood and make ready the stones: “As a wise architect, I have laid the foundation” (1 Cor. 3:10). Again, in the order of all human life, the prudent man is called wise, inasmuch as he directs his acts to a fitting end: “Wisdom is prudence to a man” (Prov. 10: 23). Therefore he who considers absolutely the highest cause of the whole universe, namely God, is most of all called wise. Hence wisdom is said to be the knowledge of divine things, as Augustine says (De Trin. xii, 14). But sacred doctrine essentially treats of God viewed as the highest cause—not only so far as He can be known through creatures just as philosophers knew Him—“That which is known of God is manifest in them” (Rm. 1:19)—but also as far as He is known to Himself alone and revealed to others. Hence sacred doctrine is especially called wisdom.
Reply to Objection 1: Sacred doctrine derives its principles not from any human knowledge, but from the divine knowledge, through which, as through the highest wisdom, all our knowledge is set in order.
Reply to Objection 2: The principles of other sciences either are evident and cannot be proved, or are proved by natural reason through some other science. But the knowledge proper to this science comes through revelation and not through natural reason. Therefore it has no concern to prove the principles of other sciences, but only to judge of them. Whatsoever is found in other sciences contrary to any truth of this science must be condemned as false: “Destroying counsels and every height that exalteth itself against the knowledge of God” (2 Cor. 10:4,5).
Reply to Objection 3: Since judgment appertains to wisdom, the twofold manner of judging produces a twofold wisdom. A man may judge in one way by inclination, as whoever has the habit of a virtue judges rightly of what concerns that virtue by his very inclination towards it. Hence it is the virtuous man, as we read, who is the measure and rule of human acts. In another way, by knowledge, just as a man learned in moral science might be able to judge rightly about virtuous acts, though he had not the virtue. The first manner of judging divine things belongs to that wisdom which is set down among the gifts of the Holy Ghost: “The spiritual man judgeth all things” (1 Cor. 2:15). And Dionysius says (Div. Nom. ii): “Hierotheus is taught not by mere learning, but by experience of divine things.” The second manner of judging belongs to this doctrine which is acquired by study, though its principles are obtained by revelation.
For an online version of St. Thomas Aquinas’ “Summa” click here
“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Pascal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.
R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary, and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.
Do not care much who is with you and who is against you; but make it your greatest care that God is with you in everything you do.
Have a good conscience, and God will defend you securely; no one can hurt you if God wishes to help you.
If you know how to suffer in silence, you will surely receive God’s help. Since he knows best the time and the way to set you free, resign yourself to him, for God helps you and frees you from all confusion.
It is often good for us, and helps us to remain humble, if others know our weaknesses and confront us with them.
When a man humbles himself for his faults, he more easily pleases others and mollifies those he has angered.
God protects and frees a humble man; he loves and consoles a humble man; he favors a humble man; he showers him with graces; then, after his suffering, God raises him up to glory.
He reveals his secrets to a humble man and in his kindness invitingly draws that man to himself. When a humble man is brought to confusion, he experiences peace, because he stands firm in God and not in this world. Do not think that you have made any progress unless you feel that you are the lowest of all men.
Above all things, keep peace within yourself, then you will be able to create peace among others. It is better to be peaceful than learned.
The passionate man often thinks evil of a good man and easily believes the worst; a good and peaceful man turns all things to good.
A man who lives at peace suspects no one. But a man who is tense and agitated by evil is troubled with all kinds of suspicions; he is never at peace with himself, nor does he permit others to be at peace.
He often speaks when he should be silent, and he fails to say what would be truly useful. He is well aware of the obligations of others but neglects his own.
So be zealous first of all with yourself, and then you will be more justified in expressing zeal for your neighbor.
You are good at excusing and justifying your own deeds, and yet you will not listen to the excuses of others. It would be more just to accuse yourself and excuse your neighbor.
If you wish others to put up with you, first put up with them.
I. O my Jesus, you have said: “Truly I say to you, ask and you will receive, seek and you will find, knock and it will be opened to you.” Behold I knock, I seek and ask for the grace of…… (here name your request)
Our Father….Hail Mary….Glory Be to the Father….Sacred Heart of Jesus, I place all my trust in you.
II. O my Jesus, you have said: “Truly I say to you, if you ask anything of the Father in my name, he will give it to you.” Behold, in your name, I ask the Father for the grace of…….(here name your request) Our Father…Hail Mary….Glory Be To the Father….Sacred Heart of Jesus, I place all my trust in you.
III. O my Jesus, you have said: “Truly I say to you, heaven and earth will pass away but my words will not pass away.” Encouraged by your infallible words I now ask for the grace of…..(here name your request) Our Father….Hail Mary….Glory Be to the Father…Sacred Heart of Jesus, I place all my trust in you.
O Sacred Heart of Jesus, for whom it is impossible not to have compassion on the afflicted, have pity on us miserable sinners and grant us the grace which we ask of you, through the Sorrowful and Immaculate Heart of Mary, your tender Mother and ours.
Say the Hail, Holy Queen and add: St. Joseph, foster father of Jesus, pray for us.
— St. Margaret Mary Alacoque
(This is the prayer offered daily by St. Padre Pio for his spiritual children’s intentions)
This prayer is offered in audio form by Msgr. John Esseff
Episode 19- Regnum Novum: Bringing forth the New Evangelization through Catholic Social Teaching with Omar Gutierrez – We begin the study of the “Compendium of the Social Doctrine of the Church” Chapter 1
We live at a very special time. The confluence of many things has brought forth the clear need to be able to articulate the Social Teaching of the Catholic Church in a way that is accessible and applicable. This is not to be an effort where high-minded theories are to be bandied about. Rather, this is a time of opportunity wherein we can apply the Social Doctrine to the concrete so as to bring about a New Kingdom, a Revolution. – Omar G.
Objection 1: It seems that sacred doctrine is not nobler than other sciences; for the nobility of a science depends on the certitude it establishes. But other sciences, the principles of which cannot be doubted, seem to be more certain than sacred doctrine; for its principles—namely, articles of faith—can be doubted. Therefore other sciences seem to be nobler.
Objection 2: Further, it is the sign of a lower science to depend upon a higher; as music depends on arithmetic. But sacred doctrine does in a sense depend upon philosophical sciences; for Jerome observes, in his Epistle to Magnus, that “the ancient doctors so enriched their books with the ideas and phrases of the philosophers, that thou knowest not what more to admire in them, their profane erudition or their scriptural learning.” Therefore sacred doctrine is inferior to other sciences.
On the contrary, Other sciences are called the handmaidens of this one: “Wisdom sent her maids to invite to the tower” (Prov. 9:3).
I answer that, Since this science is partly speculative and partly practical, it transcends all others speculative and practical. Now one speculative science is said to be nobler than another, either by reason of its greater certitude, or by reason of the higher worth of its subject-matter. In both these respects this science surpasses other speculative sciences; in point of greater certitude, because other sciences derive their certitude from the natural light of human reason, which can err; whereas this derives its certitude from the light of divine knowledge, which cannot be misled: in point of the higher worth of its subject-matter because this science treats chiefly of those things which by their sublimity transcend human reason; while other sciences consider only those things which are within reason’s grasp. Of the practical sciences, that one is nobler which is ordained to a further purpose, as political science is nobler than military science; for the good of the army is directed to the good of the State. But the purpose of this science, in so far as it is practical, is eternal bliss; to which as to an ultimate end the purposes of every practical science are directed. Hence it is clear that from every standpoint, it is nobler than other sciences.
Reply to Objection 1: It may well happen that what is in itself the more certain may seem to us the less certain on account of the weakness of our intelligence, “which is dazzled by the clearest objects of nature; as the owl is dazzled by the light of the sun” (Metaph. ii, lect. i). Hence the fact that some happen to doubt about articles of faith is not due to the uncertain nature of the truths, but to the weakness of human intelligence; yet the slenderest knowledge that may be obtained of the highest things is more desirable than the most certain knowledge obtained of lesser things, as is said in de Animalibus xi.
Reply to Objection 2: This science can in a sense depend upon the philosophical sciences, not as though it stood in need of them, but only in order to make its teaching clearer. For it accepts its principles not from other sciences, but immediately from God, by revelation. Therefore it does not depend upon other sciences as upon the higher, but makes use of them as of the lesser, and as handmaidens: even so the master sciences make use of the sciences that supply their materials, as political of military science. That it thus uses them is not due to its own defect or insufficiency, but to the defect of our intelligence, which is more easily led by what is known through natural reason (from which proceed the other sciences) to that which is above reason, such as are the teachings of this science.
For an online version of St. Thomas Aquinas’ “Summa” click here
“Christian Apologetics with Dr. R. R. Reno” explores numerous facets of faith and reason in the life of the Church and the world. Grounded on the work of giants, such as St. Thomas Aquinas, St. Bonaventure, Blessed John Newman, soon-to-be Blessed John Paul II, G. K. Chesterton, Blaise Pascal and Stephen Barr, Dr. Reno helps us to open our minds to make the journey to our hearts.
R. R. Reno is the editor at First Things: A Journal of Religion, Culture, and Public Life, and Professor of Theology, currently on leave from Creighton University. His theological work has been published in many academic journals. Essays and opinion pieces on religion, public life, contemporary culture, and current events have appeared in Commentary and the Washington Post. In Fighting the Noonday Devil Reno suggests that putting ourselves at the disposal of what is real is what trains us for true piety. His other recent books include Genesis: Brazos Theological Commentary on the Bible and Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible.
3. Seeing God in and through God Himself (looking upward) (stage 5 & 6) (The Altar)
In this episode, Fr. McDermott aids in our understanding of St. Catherine’s teachings on the “stages” of our spiritual life.
On the contrary, Other sciences are called the handmaidens of this one: “Wisdom sent her maids to invite to the tower” (