Ecce Verbum
Treatise I: On the Unity of the Church : St. Cyprian of Carthage An essay from an Early Christian (200-253 AD) bishop and martyr on the spiritual importance of unity in the Church. It stresses the importance of holding the same doctrine, but also the vital…
St. Augustine on unity under one Shepherd
🔗Sermo 46 page 283
Small wonder that pride gives birth to division, and love to unity. But our catholic mother is herself a shepherd; she seeks the straying sheep everywhere, strengthens the weak, heals the sick, and binds up the injured.
Thus she is like a vine that is spread out everywhere in its growth. The straying sheep are like useless branches which because of their sterility are deservedly cut off, not to destroy the vine but to prune it. When these branches were cut down, they were left lying there. But the vine grew and flourished, and it knew both the branches that remained upon it and those that had been cut off and left lying beside it. She calls the stray sheep back, however, because the Apostle said in reference to the broken branches: God has the power to graft them on again. Call them sheep straying from the flock or branches cut off from the vine, God is equally capable of calling back the sheep or of grafting the branches on again, for he is equally the chief shepherd and the true farmer.
My sheep, he says, hear my voice and follow me. All good shepherds are one in the one shepherd. It is not that good shepherds are lacking; they are there in the one shepherd. When we speak of "many" we refer to those who are divided from each other. Here only one is spoken of, because in this passage unity is commended. The reason why shepherds are not mentioned here, but only one shepherd, is not because the Lord has failed to find anyone to whom to entrust his sheep; he entrusted the sheep to Peter because he had found Peter.
Indeed, in the case of Peter he also commended the unity of the flock. There were many apostles, and yet to one only did he say: Feed my sheep. When he entrusted his sheep to Peter as one person to another, Christ chose to make Peter one with himself. He wanted to entrust him with the sheep in such a way that he himself might be the head and Peter might represent the body, that is, the Church. As bridegroom and bride, Christ and the Church were to be two in one flesh.
Accordingly, what does he say before he entrusts the sheep to Peter as to someone who is not separate from himself? Peter, do you love me? He answered: I love you. And again: Do you love me? He answered: I love you. And a third time: Do you love me? He answered: I love you. He receives an assurance of love in order to establish unity.
So he, the one shepherd, feeds his sheep in these others, and they do so in this one. And about shepherds there is silence, and yet there is not silence. The shepherds boast, but he that boasts, let him boast in the Lord (2 Cor 10:17). This is feeding Christ, this is feeding for Christ, this is feeding in Christ, not feeding oneself apart from Christ.
There isn't really a dearth of shepherds, as thought the prophet were foretelling these bad times to come when he said, "/ will feed my sheep (Ez 34:15), I have no one I can commend them to." Even when Peter was there, and when the apostles were still in the flesh and in this life, even then that one, in which one all are one, said, / have other sheep, which are not of this fold; I must bring them too, so that there may be one flock and one shepherd (Jn 10:16).
So let them all be in the one shepherd, and speak with the one voice of the shepherd which the sheep may hear and follow their shepherd, not this or that shepherd, but the one shepherd. And in him let them all speak with one voice, not with conflicting voices. / beseech you, brothers, that you shouldall say the same thing, and that there should be no schisms among you (1 Cor 1:10).71 Let the sheep hear this voice strained of all schism, purged of all heresy, and follow their shepherd who says, Those that are my sheep hear my voice and follow me (Jn 10:27)
#unity #pope
🔗Sermo 46 page 283
Small wonder that pride gives birth to division, and love to unity. But our catholic mother is herself a shepherd; she seeks the straying sheep everywhere, strengthens the weak, heals the sick, and binds up the injured.
Thus she is like a vine that is spread out everywhere in its growth. The straying sheep are like useless branches which because of their sterility are deservedly cut off, not to destroy the vine but to prune it. When these branches were cut down, they were left lying there. But the vine grew and flourished, and it knew both the branches that remained upon it and those that had been cut off and left lying beside it. She calls the stray sheep back, however, because the Apostle said in reference to the broken branches: God has the power to graft them on again. Call them sheep straying from the flock or branches cut off from the vine, God is equally capable of calling back the sheep or of grafting the branches on again, for he is equally the chief shepherd and the true farmer.
My sheep, he says, hear my voice and follow me. All good shepherds are one in the one shepherd. It is not that good shepherds are lacking; they are there in the one shepherd. When we speak of "many" we refer to those who are divided from each other. Here only one is spoken of, because in this passage unity is commended. The reason why shepherds are not mentioned here, but only one shepherd, is not because the Lord has failed to find anyone to whom to entrust his sheep; he entrusted the sheep to Peter because he had found Peter.
Indeed, in the case of Peter he also commended the unity of the flock. There were many apostles, and yet to one only did he say: Feed my sheep. When he entrusted his sheep to Peter as one person to another, Christ chose to make Peter one with himself. He wanted to entrust him with the sheep in such a way that he himself might be the head and Peter might represent the body, that is, the Church. As bridegroom and bride, Christ and the Church were to be two in one flesh.
Accordingly, what does he say before he entrusts the sheep to Peter as to someone who is not separate from himself? Peter, do you love me? He answered: I love you. And again: Do you love me? He answered: I love you. And a third time: Do you love me? He answered: I love you. He receives an assurance of love in order to establish unity.
So he, the one shepherd, feeds his sheep in these others, and they do so in this one. And about shepherds there is silence, and yet there is not silence. The shepherds boast, but he that boasts, let him boast in the Lord (2 Cor 10:17). This is feeding Christ, this is feeding for Christ, this is feeding in Christ, not feeding oneself apart from Christ.
There isn't really a dearth of shepherds, as thought the prophet were foretelling these bad times to come when he said, "/ will feed my sheep (Ez 34:15), I have no one I can commend them to." Even when Peter was there, and when the apostles were still in the flesh and in this life, even then that one, in which one all are one, said, / have other sheep, which are not of this fold; I must bring them too, so that there may be one flock and one shepherd (Jn 10:16).
So let them all be in the one shepherd, and speak with the one voice of the shepherd which the sheep may hear and follow their shepherd, not this or that shepherd, but the one shepherd. And in him let them all speak with one voice, not with conflicting voices. / beseech you, brothers, that you shouldall say the same thing, and that there should be no schisms among you (1 Cor 1:10).71 Let the sheep hear this voice strained of all schism, purged of all heresy, and follow their shepherd who says, Those that are my sheep hear my voice and follow me (Jn 10:27)
#unity #pope
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Ecce Verbum
St. Augustine on unity under one Shepherd 🔗Sermo 46 page 283 Small wonder that pride gives birth to division, and love to unity. But our catholic mother is herself a shepherd; she seeks the straying sheep everywhere, strengthens the weak, heals the sick…
The good is mixed with the bad in the world and within the Church
St. Augustine
Sermo 38, Sermo 46 🔗
*Within the Church there exists both good and bad, from the very beginning until the final separation.
*God is equally able to call back into the Church all those who separated themselves from the Vine and those who remained but are weak
“Brethren, we recognize what is expressed most plainly in other places of the sacred books, that there are within the Catholic Church both good and bad, as I often express it, wheat and chaff. Let no one leave the threshing floor before the time [Christ’s return]. Let him bear with the chaff in the time of threshing, let him bear with it in the floor. For in the barn [Heaven] he will have none of it to bear with. The Winnower will come, who shall divide the bad from the good. There will then be a bodily separation too, which a spiritual separation now precedes. In heart be always separated from the bad, in body be united with them for a time only with caution.”
"Not all heretics are to be found all over the face of the earth, but still heretics are to be found all over the face of the earth.Some here, others there, but there's no lack of them anywhere. They don't know each other: one sect in Africa, another heresy in the East, another in Egypt, another in Mesopotamia, for example. They are in different places; one mother, pride, bore them all, just as our one Catholic mother bore all faithful Christians spread out through the whole world. So it's not surprising if pride gives birth to division, charity to unity."
"And yet this Catholic mother, this shepherd within her, everywhere seeks the strays, strengthens the feeble, cares for the ill, bandages the fractured, some from this crowd, others from that which do not know each other. She, however, knows them all because she is spread all over with all of them. For example, in Africa there is the party of Donatus, there are no Eunomians in Africa, but together with the party of Donatus there is here the Catholic Church.In the East there are the Eunomians, no party of Donatus there, but with the Eunomians the Catholic Church is there. It is like a vine, spread everywhere just by growing; they are like useless twigs, cut off by the farmer's sickle because of their sterility, in order to prune the vine, not to lop it off altogether.
So where those twigs have been cut off, there they have remained. But the vine growing everywhere knows both its own twigs that have remained in it and those beside it that have been cut off. However, from them it calls back the strays, because about broken branches too the apostle says, For God has the power to graft them in again (Rom 1 1 :23).
Whether you call them sheep straying from the flock, whether you call them sticks cut from the vine, God is equally capable of calling back the sheep and grafting in the sticks again, because he is the chief shepherd, he is the true farmer.
And they were scattered over the whole face of the earth; and there was none to seek them, there was none to call them (Ez 34:6) — none among those bad shepherds; there was none, no man, that is, to seek them".
#unity
St. Augustine
Sermo 38, Sermo 46 🔗
*Within the Church there exists both good and bad, from the very beginning until the final separation.
*God is equally able to call back into the Church all those who separated themselves from the Vine and those who remained but are weak
“Brethren, we recognize what is expressed most plainly in other places of the sacred books, that there are within the Catholic Church both good and bad, as I often express it, wheat and chaff. Let no one leave the threshing floor before the time [Christ’s return]. Let him bear with the chaff in the time of threshing, let him bear with it in the floor. For in the barn [Heaven] he will have none of it to bear with. The Winnower will come, who shall divide the bad from the good. There will then be a bodily separation too, which a spiritual separation now precedes. In heart be always separated from the bad, in body be united with them for a time only with caution.”
"Not all heretics are to be found all over the face of the earth, but still heretics are to be found all over the face of the earth.Some here, others there, but there's no lack of them anywhere. They don't know each other: one sect in Africa, another heresy in the East, another in Egypt, another in Mesopotamia, for example. They are in different places; one mother, pride, bore them all, just as our one Catholic mother bore all faithful Christians spread out through the whole world. So it's not surprising if pride gives birth to division, charity to unity."
"And yet this Catholic mother, this shepherd within her, everywhere seeks the strays, strengthens the feeble, cares for the ill, bandages the fractured, some from this crowd, others from that which do not know each other. She, however, knows them all because she is spread all over with all of them. For example, in Africa there is the party of Donatus, there are no Eunomians in Africa, but together with the party of Donatus there is here the Catholic Church.In the East there are the Eunomians, no party of Donatus there, but with the Eunomians the Catholic Church is there. It is like a vine, spread everywhere just by growing; they are like useless twigs, cut off by the farmer's sickle because of their sterility, in order to prune the vine, not to lop it off altogether.
So where those twigs have been cut off, there they have remained. But the vine growing everywhere knows both its own twigs that have remained in it and those beside it that have been cut off. However, from them it calls back the strays, because about broken branches too the apostle says, For God has the power to graft them in again (Rom 1 1 :23).
Whether you call them sheep straying from the flock, whether you call them sticks cut from the vine, God is equally capable of calling back the sheep and grafting in the sticks again, because he is the chief shepherd, he is the true farmer.
And they were scattered over the whole face of the earth; and there was none to seek them, there was none to call them (Ez 34:6) — none among those bad shepherds; there was none, no man, that is, to seek them".
#unity
Ecce Verbum
politics_of_chastity_edward_feser_2021_edward_of_annas_archive_2.pdf
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Ecce Verbum
St. Augustine on unity under one Shepherd 🔗Sermo 46 page 283 Small wonder that pride gives birth to division, and love to unity. But our catholic mother is herself a shepherd; she seeks the straying sheep everywhere, strengthens the weak, heals the sick…
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Miracles 🧵
1.The laws of nature are not absolutely immutable, and therefore miracles are possible
source 🔗 Logic and Mental Philosophy / by Charles Coppens
🔗 1.2 The things which God does beyond the Order of Nature are not contrary to Nature
🔗 2. Of Miracles
🔗 3.That God Alone can work Miracles 1, p2
🔗 4. How Separately Subsisting Spirits work certain Wonders, which yet are not true Miracles
source 🔗 Of God and His Creatures
1.The laws of nature are not absolutely immutable, and therefore miracles are possible
source 🔗 Logic and Mental Philosophy / by Charles Coppens
🔗 1.2 The things which God does beyond the Order of Nature are not contrary to Nature
🔗 2. Of Miracles
🔗 3.That God Alone can work Miracles 1, p2
🔗 4. How Separately Subsisting Spirits work certain Wonders, which yet are not true Miracles
source 🔗 Of God and His Creatures
Ecce Verbum
St. Augustine on unity under one Shepherd 🔗Sermo 46 page 283 Small wonder that pride gives birth to division, and love to unity. But our catholic mother is herself a shepherd; she seeks the straying sheep everywhere, strengthens the weak, heals the sick…
That Sacraments can be administered even by wicked ministers
🔗source / Of God And His Creatures: An Annotated Translation Of The Summa Contra Gentiles Of Saint Thomas Aquinas
Do what they say, not what they do:
"People who do bad things are of course thorns. So how can you want me to gather the grapes of the word from thorns?" He will answer, 'That bunch of grapes doesn't belong to the thorns, but sometimes as a vine-shoot grows it threads itself into a hedge, and the grapes hang where the thorns are thickest, but they don't grow from the thorn's roots. So if you're hungry and can't get them anywhere else, put your hand in carefully, to avoid being lacerated by the thorns, that is, to avoid imitating the deeds of bad men; and pick a bunch hanging among the thorns, but deriving from the vine. From the bunch you will obtain nourishment, for the thorns is reserved fire as a punishment."
St Augustine on putting up with bad shepherds, Sermo 46, page 278 🔗
🔗source / Of God And His Creatures: An Annotated Translation Of The Summa Contra Gentiles Of Saint Thomas Aquinas
Do what they say, not what they do:
"People who do bad things are of course thorns. So how can you want me to gather the grapes of the word from thorns?" He will answer, 'That bunch of grapes doesn't belong to the thorns, but sometimes as a vine-shoot grows it threads itself into a hedge, and the grapes hang where the thorns are thickest, but they don't grow from the thorn's roots. So if you're hungry and can't get them anywhere else, put your hand in carefully, to avoid being lacerated by the thorns, that is, to avoid imitating the deeds of bad men; and pick a bunch hanging among the thorns, but deriving from the vine. From the bunch you will obtain nourishment, for the thorns is reserved fire as a punishment."
St Augustine on putting up with bad shepherds, Sermo 46, page 278 🔗
Ecce Verbum
Social cooperation and sensitivity to the needs of others Let us begin with the subject of reciprocity, the spiritual attitude of the heart. One can notice the modern tendency to adapt oneself to the lower level of others to avoid conflict. However, it should…
Putting charity into practice 🧵
By this shall all men know that ye are my disciples, if ye have love one for another.” (John 13:35)
“He who saith he is in the light, and hateth his brother, he is in darkness even until now.” (1 John 2:9)
“Our divine Lord has said that His disciples should be known by their love one for another. This Christian virtue of charity makes us love our neighbor in God, the creature for the sake of the Creator. Love of God, love of our neighbor,—these virtues are two branches springing from the same trunk and having but one and the same root.”
He then shows how the virtue of charity is different from other kinds of love: “To feel and to consent are two distinct and widely different things. When religion commands us to love our enemies, the commandment is addressed to the superior portion of the soul, the will, not to the inferior portion in which reside the carnal affections that follow the natural inclinations. In a word, when we speak of charity the question is not of that human friendship which we feel for those who are naturally pleasing to us, a sentiment wherein we seek merely our own satisfaction and which therefore has nothing in common with charity.”
Archbishop Francois Fenelon distinguishes between affection and charity in this way: “To love our neighbor as ourselves does not mean that we should have for him that intense feeling of affection that we have for ourselves, but simply that we wish for him, and from the motive of charity, what we wish for ourselves. Pure and genuine love, love having for its sole end the object beloved, should be reserved for God alone, and to bestow it elsewhere is a violation of a divine right.”
Quadrupani discusses practical ways to put the virtue of charity into practice:
“Assist your brethren in their needs whenever you can. However, you should always be careful to consult the laws of prudence in this matter and to be guided by your means and position. Supply by a desire to do good for the material aid you are unable to give.”
When your neighbor offends you he does not cease on that account to be the creature and the image of God; therefore the Christian motive you have for loving him still exists. He is not, perhaps, worthy of pardon, but has not our Saviour Jesus Christ, who so often has forgiven you much more grievous offences, merited it for him?”
“Although it is forbidden us to show hatred or to entertain it voluntarily against the wicked and those who have offended us, this is not meant to prevent us from defending ourselves or taking such precautions against them as prudence suggests. Christian charity obliges and disposes us to love our enemies and to be good to them when there is occasion to do so; but it should not carry us so far as to protect the wicked, nor leave us without defence against their aggressiveness. It allows us to be vigilant in guarding against their encroachments, and to take precautions against their machinations.”
“Always be ready and willing to excuse the faults of your neighbor, and never put an unfavorable interpretation upon his actions. The same action, says Saint Francis de Sales, may be looked upon under many different aspects: a charitable person will ever suppose the best, an uncharitable one will just as certainly choose the worst.”
🔗 source: Carlo Giuseppe Quadrupani, Instructions for Devout Souls to Dispel Their Doubts and Allay Their Fears (St. Louis: B. Herder, 1898)
🔗 2. Zeal for the salvation of souls
🔗 3. Meeknes
#charity
By this shall all men know that ye are my disciples, if ye have love one for another.” (John 13:35)
“He who saith he is in the light, and hateth his brother, he is in darkness even until now.” (1 John 2:9)
“Our divine Lord has said that His disciples should be known by their love one for another. This Christian virtue of charity makes us love our neighbor in God, the creature for the sake of the Creator. Love of God, love of our neighbor,—these virtues are two branches springing from the same trunk and having but one and the same root.”
He then shows how the virtue of charity is different from other kinds of love: “To feel and to consent are two distinct and widely different things. When religion commands us to love our enemies, the commandment is addressed to the superior portion of the soul, the will, not to the inferior portion in which reside the carnal affections that follow the natural inclinations. In a word, when we speak of charity the question is not of that human friendship which we feel for those who are naturally pleasing to us, a sentiment wherein we seek merely our own satisfaction and which therefore has nothing in common with charity.”
Archbishop Francois Fenelon distinguishes between affection and charity in this way: “To love our neighbor as ourselves does not mean that we should have for him that intense feeling of affection that we have for ourselves, but simply that we wish for him, and from the motive of charity, what we wish for ourselves. Pure and genuine love, love having for its sole end the object beloved, should be reserved for God alone, and to bestow it elsewhere is a violation of a divine right.”
Quadrupani discusses practical ways to put the virtue of charity into practice:
“Assist your brethren in their needs whenever you can. However, you should always be careful to consult the laws of prudence in this matter and to be guided by your means and position. Supply by a desire to do good for the material aid you are unable to give.”
When your neighbor offends you he does not cease on that account to be the creature and the image of God; therefore the Christian motive you have for loving him still exists. He is not, perhaps, worthy of pardon, but has not our Saviour Jesus Christ, who so often has forgiven you much more grievous offences, merited it for him?”
“Although it is forbidden us to show hatred or to entertain it voluntarily against the wicked and those who have offended us, this is not meant to prevent us from defending ourselves or taking such precautions against them as prudence suggests. Christian charity obliges and disposes us to love our enemies and to be good to them when there is occasion to do so; but it should not carry us so far as to protect the wicked, nor leave us without defence against their aggressiveness. It allows us to be vigilant in guarding against their encroachments, and to take precautions against their machinations.”
“Always be ready and willing to excuse the faults of your neighbor, and never put an unfavorable interpretation upon his actions. The same action, says Saint Francis de Sales, may be looked upon under many different aspects: a charitable person will ever suppose the best, an uncharitable one will just as certainly choose the worst.”
🔗 source: Carlo Giuseppe Quadrupani, Instructions for Devout Souls to Dispel Their Doubts and Allay Their Fears (St. Louis: B. Herder, 1898)
🔗 2. Zeal for the salvation of souls
🔗 3. Meeknes
#charity
Ecce Verbum
That Sacraments can be administered even by wicked ministers 🔗source / Of God And His Creatures: An Annotated Translation Of The Summa Contra Gentiles Of Saint Thomas Aquinas Do what they say, not what they do: "People who do bad things are of course thorns.…
Of the Episcopal Dignity, and that therein one Bishop is Supreme
🔗 source / Of God And His Creatures: An Annotated Translation Of The Summa Contra Gentiles Of Saint Thomas Aquinas
"Indeed, in the case of Peter he also commended the unity of the flock. There were many apostles, and yet to one only did he say: Feed my sheep. When he entrusted his sheep to Peter as one person to another, Christ chose to make Peter one with himself. He wanted to entrust him with the sheep in such a way that he himself might be the head and Peter might represent the body, that is, the Church. As bridegroom and bride, Christ and the Church were to be two in one flesh."
St Augustine, Sermo 46 🔗
#unity
🔗 source / Of God And His Creatures: An Annotated Translation Of The Summa Contra Gentiles Of Saint Thomas Aquinas
"Indeed, in the case of Peter he also commended the unity of the flock. There were many apostles, and yet to one only did he say: Feed my sheep. When he entrusted his sheep to Peter as one person to another, Christ chose to make Peter one with himself. He wanted to entrust him with the sheep in such a way that he himself might be the head and Peter might represent the body, that is, the Church. As bridegroom and bride, Christ and the Church were to be two in one flesh."
St Augustine, Sermo 46 🔗
#unity
Ecce Verbum
virtues and their role in education.pdf
The purpose of genuine education
🔗 source / Religion, Agnosticism, and Education, J. L. Spalding, Chicago, 1902
#education
🔗 source / Religion, Agnosticism, and Education, J. L. Spalding, Chicago, 1902
#education
Christianity_and_Culture_The_Idea_of_a_Christian_Society_and_Notes.pdf
2.7 MB
Christianity and Culture
The Idea of a Christian Society and
Notes towards the Definition of Culture
by T. S. Eliot
Two long essays: “The Idea of a Christian Society” on the direction of religious thought toward criticism of political and economic systems; and “Notes towards the Definition of Culture” on culture, its meaning, and the dangers threatening the legacy of the Western world.
#culture #civilisation
The Idea of a Christian Society and
Notes towards the Definition of Culture
by T. S. Eliot
Two long essays: “The Idea of a Christian Society” on the direction of religious thought toward criticism of political and economic systems; and “Notes towards the Definition of Culture” on culture, its meaning, and the dangers threatening the legacy of the Western world.
#culture #civilisation
Ecce Verbum
"...many women, especially as a result of social and cultural conditioning, do not become fully aware of their dignity. Others are victims of a materialistic and hedonistic outlook which views them as mere objects of pleasure, and does not hesitate to organize…
Holy_women_Benedict_XVI,_Pope,_1927_2011_Huntington,_Ind_Our_Sunday.pdf
5.6 MB
Holy women
Benedict XVI
From Scripture through today, women have always played a unique and critical role in Church history. In his weekly addresses, Benedict XVI expertly and thoughtfully explores the life stories of 17 holy women
Hildegard of Bingen, Claire of Assisi, Matilda of Hackeborn, Gertrude the Great, Angela of Foligno, Elizabeth of Hungary, Bridget of Sweden, Marguerite d'Oingt, Juliana of Cornillon, Catherine of Siena, Julian of Norwich, Veronica Giuliani, Catherine of Bologna, Catherine of Genoa, Joan of Arc, Teresa of Ávila, Thérèse of Lisieux
"The Church gives thanks for all the manifestations of the feminine genius which have appeared in the course of history, in the midst of all peoples and nations; she gives thanks for all the charisms that the Holy Spirit distributes to women in the history of the People of God, for all the victories which she owes to their faith, hope, and charity: she gives thanks for all the fruits of feminine holiness"
John Paul II, Letter to women 🔗
#women
Benedict XVI
From Scripture through today, women have always played a unique and critical role in Church history. In his weekly addresses, Benedict XVI expertly and thoughtfully explores the life stories of 17 holy women
Hildegard of Bingen, Claire of Assisi, Matilda of Hackeborn, Gertrude the Great, Angela of Foligno, Elizabeth of Hungary, Bridget of Sweden, Marguerite d'Oingt, Juliana of Cornillon, Catherine of Siena, Julian of Norwich, Veronica Giuliani, Catherine of Bologna, Catherine of Genoa, Joan of Arc, Teresa of Ávila, Thérèse of Lisieux
"The Church gives thanks for all the manifestations of the feminine genius which have appeared in the course of history, in the midst of all peoples and nations; she gives thanks for all the charisms that the Holy Spirit distributes to women in the history of the People of God, for all the victories which she owes to their faith, hope, and charity: she gives thanks for all the fruits of feminine holiness"
John Paul II, Letter to women 🔗
#women
Ecce Verbum
Love in marriage as communion and complementarity “The words of the Book of Genesis contain that truth about man which is confirmed by the very experience of humanity. Man is created ‘from the very beginning’ as male and female: the life of all humanity…
🧵Saint Augustine and Christian Marriage
screenshots: Introduction to 🔗"De Bono Coniugali" by St. Augustine, "The Fathers of the Church, volume 27 ", pages 3-6
"What makes Augustine especially relevant is that his stand on contraception and marital indissolubility taught then is being taught still.."
🔗 1. Prologue
🔗 2. Marriage Elevated by Christ, 3. Blessings of Christian Marriage, 4. Children
🔗 5. Sins against the first blessing
🔗 6. Mutual faith
🔗 7. Sacrament
linked text: Fr. John A. Hardon
#marriage
screenshots: Introduction to 🔗"De Bono Coniugali" by St. Augustine, "The Fathers of the Church, volume 27 ", pages 3-6
"What makes Augustine especially relevant is that his stand on contraception and marital indissolubility taught then is being taught still.."
🔗 1. Prologue
🔗 2. Marriage Elevated by Christ, 3. Blessings of Christian Marriage, 4. Children
🔗 5. Sins against the first blessing
🔗 6. Mutual faith
🔗 7. Sacrament
linked text: Fr. John A. Hardon
#marriage
Hilaire Belloc speaking of the Donation of Constantine
The false accusations have been proven wrong long ago
🔗 source The Catholic Church and History/ pages 38-47
#churchhistory
The false accusations have been proven wrong long ago
🔗 source The Catholic Church and History/ pages 38-47
#churchhistory