What a delight to discuss our ongoing call to conversion with Fr. C. John McCloskey III especially as demonstrated by the hundreds of lives shared in”The Mississippi Flows Into the Tiber: A Guide to Notable American Converts to the Catholic Church” . The book, which contains a foreword and afterword by Fr. McCloskey, examines the careers and writings of almost five hundred notable converts, containing touching stories of all shapes and sizes. English author John Beaumont, after the success of his initial book “Roads to Rome”, has brought to us an exhaustive, fascinating work that inspires with every page.
“[A]n inspiring work that covers nearly five hundred eminent American converts who lived from the 17th to the 21st century. In each of these entries, which are in alphabetical order, we find a succinct biography and, when known, one or more causes of conversion, often in the person’s own words. The entries range from part of a page to several pages, with citations from the subjects’ writings. A list of sources is also provided. This book will surely prove to be an invaluable reference work, but more importantly, it is a collection of priceless testimonies, well worth pondering at leisure.”
Episode 11 “What am I to do?” The Discernment of God’s Will in Everyday Decisions w/Fr. Timothy Gallagher.
In this episode with Fr. Gallagher, there is a brief summary of the First and Second Mode. Then Fr. Gallagher breaks open the Third Mode, a Ponderousness of Reasons, also know as the 4 columns.
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”.
For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org
I love “The Genesis of Science: How the Christian Middle Ages Launched the Scientific Revolution”! James Hannam has written a fascinating study of the Christian Middle Ages and its foundational importance to the science of our day. He’s brought back the important contributions of half-forgotten thinkers. James demonstrates how they were brought to such a state because of the political agendas of the last 500 years. Why is this important? Because it has everything to do with fundamental Truth, and what is ordered in the Universe. And at the heart, it is faith in God which drives science and it’s healthy functioning in society and culture. It was, and should be today, rooted in the Christian understanding of faith, reason, philosophy, theology and all the other things that round out the wholeness of the human person and the created world. Fascinating stuff indeed!
Few Catholic doctrines are more disputed than that of purgatory. And yet, if it is properly understood, we see that purgatory is a gift of God’s mercy.
Jesus did not come to merely forgive the penalty for our sins, but to cleanse us and make us His new creations.
Revelation 21:27 says, “nothing impure will enter heaven.” Those of us who die in a state of grace—or are “saved”—and still have selfishness and sin remaining on our souls, must undergo a purification before entrance into heaven is possible.
So purgatory is not a second chance at heaven, but simply a final stage of growing in holiness.
Notice that Jesus in Matthew 12 speaks of sins that will “not be forgiven in this age or in the age to come.” 1 And in 1 Corinthians 3, St. Paul writes that on Judgment Day there will be some who “suffer loss… [they will still] be saved, but only as through fire.”2
C.S. Lewis, the famous Anglican Christian writer, believed in purgatory and compared it to the burning sensation of mouthwash after having one’s tooth pulled at the dentist’s office.3
Indeed, while purgatory may involve pain, it will not be without joy, for it is the threshold to the gates of paradise.
1 – 12:32
2 – 3:15
3 – Letters to Malcolm: Chiefly on Prayer, 107-109.
I love talking with John Salza…tough doctrine and dogma that for most of us is difficult to explain, is just so easy for John. And he shares his knowledge with all of us…what a gift!
In The Biblical Basis for Purgatory, John offers the definitive scriptural explanation of this distinctively Catholic doctrine. Building on the teachings of Christ and St. Paul, he shows how the existence of a place of temporal punishment after death is not only a logical extension of what we know about the reality of sin and God’s justice, but is also a supreme expression of God’s love and mercy. Although Purgatory is a place of mercy, its pains are real, and they are severe. This book does more than defend and explain Purgatory it provides a solid plan, drawn from the Church s perennial wisdom for conquering our sins by God s grace, while still on earth.
Episode 10 “What am I to do?” The Discernment of God’s Will in Everyday Decisions w/Fr. Timothy Gallagher.
In this episode with Fr. Gallagher, we can continue our conservation on “The Second Mode” of discernment. In particular, we discuss the role of the spiritual director. We then begin discussing “The Third Mode”.
Father Timothy M. Gallagher, O.M.V., was ordained in 1979 as a member of the Oblates of the Virgin Mary, a religious community dedicated to retreats and spiritual formation according to the Spiritual Exercises of St. Ignatius. Fr. Gallagher is featured on the EWTN series “Living the Discerning Life: The Spiritual Teachings of St. Ignatius of Loyola”.
For more information on how to obtain copies of Fr. Gallaghers’s various books and audio which are available for purchase, please visit his website: frtimothygallagher.org
(thanks to Matt Willkom for sharing his vocal gifts on this prayer)
My God, I believe most firmly that Thou watchest over all who hope in Thee, and that we can want for nothing when we rely upon Thee in all things; therefore I am resolved for the future to have no anxieties, and to cast all my cares upon Thee.
People may deprive me of worldly goods and of honors; sickness may take from me my strength and the means of serving Thee; I may even lose Thy grace by sin; but my trust shall never leave me. I will preserve it to the last moment of my life, and the powers of hell shall seek in vain to wrestle it from me.
Let others seek happiness in their wealth, in their talents; let them trust to the purity of their lives, the severity of their mortifications, to the number of their good works, the fervor of their prayers; as for me, O my God, in my very confidence lies all my hope. “For Thou, O Lord, singularly has settled me in hope.” This confidence can never be in vain. “No one has hoped in the Lord and has been confounded.”
I am assured, therefore, of my eternal happiness, for I firmly hope for it, and all my hope is in Thee. “In Thee, O Lord, I have hoped; let me never be confounded.”
I know, alas! I know but too well that I am frail and changable; I know the power of temptation against the strongest virtue. I have seen stars fall from heaven, and pillars of firmament totter; but these things alarm me not. While I hope in Thee I am sheltered from all misfortune, and I am sure that my trust shall endure, for I rely upon Thee to sustain this unfailing hope.
Finally, I know that my confidence cannot exceed Thy bounty, and that I shall never receive less than I have hoped for from Thee. Therefore I hope that Thou wilt sustain me against my evil inclinations; that Thou wilt protect me against the most furious assults of the evil one, and that Thou wilt cause my weakness to triumph over my most powerful enemies. I hope that Thou wilt never cease to love me, and that I shall love Thee unceasingly. “In Thee, O Lord, have I hoped; let me never be confounded.”
From the writings of St. Claude on Prayer
“Since by the mercy of God I feel myself somewhat drawn to prayer, I have asked of God, with a large heart, through the intercession of the Blessed Virgin, that He would give me the grace to love this holy exercise more and more, unto the hour of my death.
It is the one means for our purification, the one way to union with God, the one channel by which God may unite Himself with us, that He may do anything with us for His glory. To obtain the virtues of an apostle we must pray; to make them of use to our neighbour we must pray; to prevent our losing them while we use them in His service we must pray.
The cousel, or rather the commandment: Pray always, seems to me extremely sweet and by no means impossible. It secures the practice of the presence of God; I wish, with the help of Our Lord, to endeavour to follow it. We are always in need of God, then we need to pray always; the more we pray the more we please Him, and the more we receive.
I do not ask for those delights in prayer which God gives to who He will; I am not worthy of them, I have not strength enough to bear them. Extraordinary graces are not good for me; to give them to me would be to build on sand, it would only be pouring precious liquor into a leaking hogshead which can hold nothing. I ask of God only a solid, simple manner of prayer, which may give Him glory and will not puff me up; dryness and desolation, accompanied with His grace, are very good for me, so it seems. Then I make acts of the best kind, and with satisfaction; then I make efforts against my evil disposition, I try to be faithful to God, etc….
Above all things I am resigned to be sanctified by the way that God shall please, by the absence of all sensible delight, if He wishes it so to be, by interior trials, by continual combat with my passions.”