Podcasts about Catechism

The social duty of religion and the right to religious freedom are presented to us in the Catechism. We examine what it means to have respect for other religions and the freedom, within limits, to exercise our convictions. Fr. Mike makes it clear that it is our calling as Christians to evangelize and bring our Catholic Christianity to the public square. Today's readings are Catechism paragraphs 2104-2109. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Grab a Copy of Issue 6 - Strange Catholicism here: https://www.stanthonystongue.com/margins/p/issue-vi-strange-catholicism Buy My Book, A Catechism of the Strange, here: https://www.amazon.com/Catechism-Strange-Stigmata-Relics-Miracles/dp/0829460683 Join my Patreon here: http://www.patreon.com/anthonystongue  Episode on the Mysticism of the Stigmata:https://youtu.be/Apc3Ifl1n5o Irving Houle was a husband, father, grandfather—and a reported stigmatist who experienced the wounds and Passion of Christ nightly for nearly sixteen years.In this episode, we explore Irving's strange story, the mysticism behind the stigmata, his reported healing ministry, and what these wounds might reveal about becoming more like Christ.Featured in The Margins: Strange Catholicism and explored alongside the strange phenomena of the saints in A Catechism of the Strange.

How can we serve God? The Catechism identifies ways in which we can keep the first commandment through adoration, prayer, sacrifice, and promises and vows. Fr. Mike relates these to us and identifies how we can truly worship and serve the Lord throughout our daily lives. Today's readings are Catechism paragraphs 2095-2103. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In a culture increasingly shaped by relativism, Dave explores why education must be rooted in truth—and why true freedom can only exist when it is grounded in reality. Drawing on the teachings of Christ, Pope Benedict XVI, St. John Paul II, Vatican II, and John Henry Newman, Dave considers the role of educators and families in helping students become not merely knowledgeable, but fully human and ultimately oriented toward God. We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow

Read the Substack articles here: https://substack.com/@nathancrankfield/note/p-199741491?utm_source=notes-share-action&r=28sukc Want to support this ministry? Join us on Locals where you can become a paid member for as low as $10/month: https://seekingexcellence.locals.com/landing/videoNathan Crankfield responds to criticism of his article on poverty and lays out a distinction he argues is often missed: material poverty is not a virtue, while detachment from riches and poverty in spirit are essential Christian callings. He connects that distinction to Scripture, the Catechism, and the different responsibilities of religious and lay people, especially husbands, fathers, and providers.He also responds to comments about the widow's mite, the rich young man, the Good Samaritan, and the prodigal son. Nathan argues that these passages support generosity, sacrifice, and detachment without implying that most lay people should pursue destitution. His main point: money is morally neutral but practically powerful, and Christians should discern how to use it for the good of their families and neighbors.Timestamps00:00 - Opening the conversation and responding to criticism05:18 - Virtue, extremes, and why poverty is different07:12 - Poverty is not a virtue, but a universal call is09:34 - Material poverty and poverty in spirit13:43 - Vows of poverty versus the lay vocation16:06 - How travel reshaped Nathan's view of poverty19:59 - Why avoidance is not the same as virtue22:45 - Why fathers should not subject their children to destitution23:13 - Money, family life, and providing for loved ones24:41 - Speaking to young men about ambition25:05 - Responding to comments about God, generosity, and the poor27:18 - The widow's mite and giving until it hurts32:07 - The Good Samaritan and the power to help37:51 - The rich young man and religious life41:14 - James on action, widows, and orphans42:53 - Money, options, discernment, and stewardship

St Paul I [brother: Stephen II] 757-767 Paul II [Pietro Barbo] 1464-1471 Paul III [Alessandro Farnese] 1534-1549 Paul IV [Giovanni Caraffa] 1555-1559 Paul V [Camillo Borghese] 1605-1621 St Paul VI [Giovanni Montini] 1963-1978   St. Paul I: brother to Pope Stephen II and succeeded him--the sort of thing that could happen in the premodern era. This was the era of Pepin the Frank, where the Frankish kingdom had just become the papacy's welcome bulwark against the conquests of the Lombards and the intrigues of the Byzantines, who also wished to take back control of as much of Italy as possible; at the end of the century this would lead to the crowning of Constantine as Western Emperor and the final decline of Byzantine influence, although the Lombard dukes would take longer to diminish in importance. Pope Paul I had a reputation for honor and personal sanctity which were still common in that era.   Paul II: elected in the fifteenth century recovery and Roman Renaissance period following the Avignon period and the schism and wild experimental councils that ended it. His uncle was Pope Eugene II and apparently he became a priest after his uncle's election. Paul II was a big spender on building projects (probably still needed at the time), carnivals and festivals, and was a supporter of the arts. However, he also found it necessary to reign in some of the more ardent Renaissance figures of his day and closed something called the Roman Academy for its excesses toward paganism and moral turpitude. He made efforts, building on the conciliar period at the beginning of the century, to bring Russia into communion with Rome and to combat the Turks who had just conquered Constantinople; these big ideas and initiatives were, sadly, not successful. The Ottomans continued expanding for centuries to come and Russia is still very much in schism with Rome.   Paul III: An aristocrat of the Farnese family, educated at Rome and Florence; knew Leo X from their youth in Florence. He was a cardinal from age 25 until his election as Pope at age 66, a period embracing the excesses of Popes Alexander and Julius/Julian and the beginning of Luther's disturbances. He was enormously influential between his intellect, education, wealth, time in the Sacred College, and diplomatic skill. Finally he was elected Pope in a time of turmoil, less than 20 years after Luther's 95 theses. By that point he was old and respected and past some questionable periods in his youth. Apparently Paul saw immediately that a new general council was needed to address the outbreak of Protestantism, but his efforts to get one started were thwarted by Holy Roman Emperor Charles V's attempts to hammer out vague agreements that everyone could accept, and even more so by the power politics of the French under Francois I. He wanted the Holy Roman Empire divided and weakened, and did not care if heresy was the means to that end. In that light it is not surprising that he persecuted Protestants harshly within France itself. This became a recurring French policy and would culminate in the Thirty Years' War that devastated and practically ended the Holy Roman Empire as a united country. Pope Paul was not immune to concerns about the excessive power of the Holy Roman Emperors who had mistreated so many of his predecessors, Gregory VII in particular, but in this he may have been short-sighted; his family were traditional Guelphs who supported the Popes politically against the Emperors. In any case Paul III did get the Council of Trent started and, like Pope John XXIII, did see its initial sessions. Against Charles V's desires, they immediately set to work on some of the key issues regarding original sin, justification, and the sacraments. Meanwhile Pope Paul had begun many reforms of the Curia and Church discipline on his own initiative that after his death were taken up by the Council. He supported many of the new religious orders springing up in this era. Many see Paul III as a Pope of towering importance for the history of the Church.   Paul IV: Born of a Neapolitan noble family, brought into the Church by his uncle Cardinal Ottavino, but very attracted by the discipline of religious life. He, too, knew Leo X and was sent on diplomatic missions in his pontificate. Cardinal Giovanni, later Paul IV, eventually became a member of the priestly order set up by St. Cajetan. Because Giovanni was Bishop of Chieti, Theate in Latin, and because he was first general of the order, they became known as Theatines--a remarkably indirect reason. Protestant brigands sacked Rome in 1527 and the Theatines suffered greatly and went away to Venice for a few years, but Paul III believed they were needed in Rome and brought them back. Paul III made the future Paul IV a cardinal and employed him in reforming the Curia and in the Inquisition in Italy, where he was very strict if not harsh. Paul IV was very old at his election as pope and quite surprised by it. Legend has it that he might have refused the election if another cardinal had not announced that Charles V would veto Cardinal Caraffa if elected; in outrage at this attempt at meddling, Caraffa accepted. The Habsburgs shut the pope out of the serious issues of the era, especially the attempts at a political settlement with Protestants and issues around the succession to the Empire and forced the pope to ally with France. Unlike Paul III, Paul IV is not considered a successful pope. He promoted a very unworthy "cardinal-nephew" despite his own personal rigor; he was petty in awarding other family members with land taken from Spaniards due to his quarrels with the Habsburgs; he took probably very problematic measures encouraging harshness by Queen Mary in England and thwarting Cardinal Pole. He did take some actions toward re-establishing a Catholic hierarchy in the Netherlands and starting one in the Orient. He continued to encourage the Inquisition but at least had a reputation for being no respecter of persons in that regard, and he did disavow his problematic nephews after various failures.   Paul V: A relative of St. Catherine, his family was from Siena and had moved to Rome. In many ways he was a stiff canon lawyer and a bad negotiator. He got into a tremendously bitter dispute with Venice on grounds that to modern ears sound pretty bad: Venice refused to exempt clergy from civil courts. They did also forbid transfer of real property to clergy and required civil approval of new churches. Paul V put them under interdict, which they flagrantly ignored. The Jesuits, Theatines, and Capuchins left the city, and the other clergy apparently sided with the government. Much was written by learned men on either side, such as Baronius, Bellarmine, and the Venetian Paolo Sarpi--something of a quasi-Protestant and despiser of the politics of the Papal Curia. The French and Spanish governments helped broker a somewhat distasteful compromise--certainly distasteful to Paul V. Yet Paul V was not always so intransigent. He tried to reach a rapprochement with James I in England, asking that Catholics in general not be persecuted after the Gunpowder Plot but commiserating with the monarch over the attempted assassination, but the pope was rebuffed. An interesting note: According to J. Jungmanns, The Mass of the Roman Rite, Paul V signed a decree in 1615 allowing the Mass to be celebrated in Chinese, out of respect for the antiquity and learning of ancient Chinese philosophy, recognizing it as a peer to Latin or Greek. This decree was never transmitted and acted upon, and Benedict XIV a few years later decided differently. In administering Rome Paul V was more successful. Even though he promoted many members of his family, they in general served the administration well. He also got to celebrate many of the achievements of the sixteenth century: the new St. Peter's was finished, and he canonized or beatified saints like Charles Borromeo, Frances of Rome, Ignatius of Loyola, Francis Xavier, and Philip Neri. Sadly, his reign also saw the actual start of the Thirty Years' War.   Paul VI: Our first pope in living memory if we discount the preliminary discussion of the Piuses. Paul VI was a career Church diplomat, much like John XXIII and Pius XII. When John XXIII called the Second Vatican Council and then passed away a short time into its proceedings, Cardinal Montini was elected and took the long-disused name of Paul. He never publicly explained his choice in detail. It is widely believed that it was to hark back to the Apostle, far more than any kind of biretta-tip to a previous pope, although the legacy of Paul III and his reforms leading to the Council of Trent might be a distant secondary consideration. John XXIII had taken an even more disused name, the name of an Apostle, and Paul's legacy and its connection to Rome if anything makes it surprising that more Popes have not taken the name. In any case, Paul's pontificate was inevitably linked to the Council. His tasks were to celebrate and spread its messages, begin the authoritative interpretation of its statements, and carry out its intentions. In the event Paul was pope long enough to complete most of the latter: the enormous revisions to the Mass and to the Breviary or Liturgy of the Hours. He also implemented changes to the structure of the Curia in Regimini ecclesiae universae, a stream of influence on the later 1983 revision of the Code of Canon Law under John Paul II. Perhaps the final major document of the postconciliar period, the new Catechism of the Catholic Church, was not completed until 1994 and bears more of the mark of John Paul. Paul VI did not use the term "new evangelization" but made statements leading in that direction--for example, in the document Ecclesiam Suam on the Church's posture toward the modern world and in Evangelii Nuntiandi. He contributed to Catholic social teaching on the morality of economic development, especially in Populorum Progressio. In these ways he emphasized the positive developments begun during the Council. In other ways he took stands against the so-called "spirit of Vatican II" by emphasizing traditional doctrines. In Mysterium fidei he emphasized the continuing central role of the Blessed Sacrament in Catholic spirituality, and in Humanae Vitae he reiterated and put on a new, bolder, more consistently argued footing the traditions of Christian sexual morality, combating the unprecedented assault of the "Sexual Revolution" and paving the way for John Paul II to develop these ideas more fully in his pontificate.   Why Paul VII, and what would taking that name seem to imply for a 21st century pope? Using St. Paul as a reference point could never be inappropriate. In our contemporary situation the primary inference, an emphasis on the missionary calling of the Church, would again be foremost. Paul could also be used as a symbol of Romanness, but the political situation for that is hard to see reasserting itself any time soon. Obviously folk would assume a reference is being made back to Paul VI and to the Second Vatican Council. This, as even this short summary shows, would be an ambiguous reference. Is Paul VI the "liberal" Pope who fulfilled the Council's promise to rescue us from the Latin mumble Mass? Or is he the "conservative" Pope who was so out of touch as to condemn contraception? Paul III is a prominent enough figure that he, too, could serve as a reference point. In that case look out for a Third Vatican Council or (if Providence is truly gracious) a Fourth Council of Constantinople. The assessment of such a cardinal choosing to call out Paul III specifically (in addition to Paul the Apostle, Paul VI, and perhaps other great Pauls from Christian history) might be that the situation is parallel to the situation Paul III inherited in this way: The conciliar movement at the end of the Western Schism did not reach a stable resolution at Constance, Pisa, or Basle, but left smoldering embers that roared up as Protestantism and required the Council of Trent to address (unfortunately after enormous lasting damage was done). Similarly, the legacy of the Second Vatican Council is clearly unresolved. That is to say nothing of the millennium-old schism with the East, although this hypothetical Paul VII might or might not choose to embrace the goal of complete reunification of apostolic, sacramental Christianity--he might well decide that the Roman communion needs to heal its own wounds before launching itself more vigorously into that quest. In any case, a reference to Paul III might imply a belief in the need for another Council to settle the liturgical, administrative, and other problems still facing the Church.

“You shall worship the Lord your God and him only shall you serve.” Taking a look at the first commandment, we see how we are called to love and worship God above all else. The Catechism also lists the ways in which we may potentially fall into sins against faith, hope, and charity. Fr. Mike elaborates on these violations and reminds us that while it may seem overwhelming, God loved us first, and we must trust in him. Today's readings are Catechism paragraphs 2083-2094. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Friends of the Rosary,The Catholic Church celebrates today, September 29, the Feast of the venerated archangels Saints Michael, Gabriel, and Raphael.Michael (who is like God?) was the archangel who fought against Satan and all his evil angels, defending all God's friends. He is the protector of all humanity from the snares of the devil.Gabriel (Strength of God) announced to Zachariah the forthcoming birth of John the Baptist, and to Mary, the birth of Jesus, with his greeting to the Virgin, "Hail, full of grace."Raphael (Medicine of God) is the archangel who cared for Tobias on his journey.The Catechism of the Catholic Church teaches us that, "The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls 'angels' is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition. In her liturgy, the Church joins with the angels to adore the thrice-holy God." (#328).Angels are pure, created spirits, servants or messengers of God. They are heavenly beings of a higher order than human beings. Angels have no bodies and do not depend on matter for their existence or activity. They are distinct from saints, which men can become. Angels have intellect and will, and are immortal. They are a vast multitude, but each is an individual person.Archangels are one of the nine choirs of angels listed in the Bible. In ascending order, the choirs or classes are 1) Angels, 2) Archangels, 3) Principalities, 4) Powers, 5) Virtues, 6) Dominations, 7) Thrones, 8) Cherubim, and 9) Seraphim.Ave Maria!Come, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• September 29, 2026, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

A chunk of flesh floating in a glass of water—this was the discovery made by Fr. Alejandro Pezet on August 26, 1996 when he opened the tabernacle at his church in Buenos Aires, Argentina.A week earlier, Fr. Pezet had, in this same glass of water, placed a damaged piece of sacramental bread, in order to respectfully dissolve the eucharist.But instead of dissolving, the bread had transformed into bloody muscle tissue. 3 years later, the flesh had still not deteriorated. Given the shocking preservation, Archbishop Jorge Bergoglio, who would eventually become Pope Francis, ordered that the specimen be sent away to New York for testing.The scientists, who were not told the origin of the tissue, concluded that it was a fragment of heart muscle from the wall of the left ventricle. They also believed that the heart had undergone great stress—as if its owner had been beaten in the chest—tortured. And, most astonishingly, they found a great deal of white blood cells in the heart, which is significant because white blood cells die outside of a living organism—meaning, that, at the time the sample was taken, the flesh was still alive.The scientists were shocked when they found out the mysterious origins of the fragment, with one of them saying “This will remain an inexplicable mystery to science.”That story is one of many collected in writer and podcaster W. Tyler Allen's new book “A Catechism of the Strange.” Allen's book celebrates God's ability to use the miraculous, the bizarre and even the downright creepy to connect with his people.On this week's podcast, I spoke with Allen about his book, his faith journey and what it would look like if Christians were more willing to embrace the strangeness of God's presence.

How do Catholics balance the gift of God’s grace with human free will and cooperation? Father John Gavin, S.J., author of Mysteries of the Lord’s Prayer and Growing into God, joins host Matt Swaim on the Son Rise Morning Show to explore St. Augustine’s foundational teachings in the Catechism of the Catholic Church (CCC 2001–2002). Father Gavin breaks down Augustine’s historic debate with Pelagius, explaining why salvation cannot be earned by human effort alone, how grace remains a pure gift, and why the Catholic "both-and" safeguards both divine initiative and real human freedom. Stream now to listen!Support the show: https://www.sacredheartradio.com/donate-now/See omnystudio.com/listener for privacy information.

We continue our overview of the Ten Commandments by looking at the two parts: love of God and love of neighbor. Together they form a “coherent whole,” and there is a unity between the two. While the Catechism shows us our obligation to follow the Commandments, it also reminds us that, “What God commands, he makes possible by his grace.” Fr. Mike emphasizes that even though it may be challenging at times, we are not alone. Jesus is here to help us keep his Commandments. Today's readings are Catechism paragraphs 2064-2082. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Good morning! On today’s show, Matt Swaim and Anna Mitchell welcome Fr. John Gavin, SJ, to discuss more of St. Augustine’s thoughts on grace as quoted in the Catechism. Other guests include Stephanie Mann on Sigrid Undset and Catholic literature, and Kevin Schmiesing with This Week in Catholic History. Plus news, weather, sports, and more… ***** Prayer for priests O Jesus, I pray Thee for Thy faithful and fervent priests; for Thy unfaithful and tepid priests; for Thy priests laboring at home or abroad in distant mission fields; for Thy tempted priests; for Thy lonely priests; for Thy dying priests; for the souls of Thy priests in purgatory. But above all I commend to Thee the priests dearest to me; the priest who baptized me; the priests who absolved me from my sins; the priests at whose Masses I assisted, and who gave me Thy Body and Blood in Holy Communion; the priests who taught and instructed me, or helped and encouraged me; all the priests to whom I am indebted in any other way, particularly N. O Jesus, keep them all close to Thy Heart, and bless them abundantly in time and in eternity. Amen. ***** Full list of guestsSupport the show: https://www.sacredheartradio.com/donate-now/See omnystudio.com/listener for privacy information.

God reveals himself and his glory through the Ten Commandments. We begin exploring the Ten Commandments as shown in the Catechism and learn about how these laws are not meant to limit us, but set us free from the slavery of sin. Fr. Mike reminds us that the Commandments are truly a gift from God and reflects his love for us. Today's readings are the Ten Commandments and Catechism paragraphs 2052-2063. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

The sermon examines the Reformed theological doctrine of the certain application of redemption, arguing that Christ's death secures salvation for a specific elect people rather than merely making it possible. By analyzing John 6:37, the text highlights key doctrines such as election, effectual calling, and perseverance, emphasizing that the Holy Spirit enables the dead to respond to the gospel through regeneration. The discussion extends to the sacraments, distinguishing baptism as a passive sign and seal of the covenant from the Lord's Supper, which requires an active, credible profession of faith. The preacher warns against sacerdotal views that treat sacraments as magical, while affirming that grace is truly conferred by the Spirit to those who belong to Christ. The tone is instructional and pastoral, aiming to provide confidence in the certainty of salvation while encouraging worthy participation in church ordinances.

The sermon examines the Reformed theological doctrine of the certain application of redemption, arguing that Christ's death secures salvation for a specific elect people rather than merely making it possible. By analyzing John 6:37, the text highlights key doctrines such as election, effectual calling, and perseverance, emphasizing that the Holy Spirit enables the dead to respond to the gospel through regeneration. The discussion extends to the sacraments, distinguishing baptism as a passive sign and seal of the covenant from the Lord's Supper, which requires an active, credible profession of faith. The preacher warns against sacerdotal views that treat sacraments as magical, while affirming that grace is truly conferred by the Spirit to those who belong to Christ. The tone is instructional and pastoral, aiming to provide confidence in the certainty of salvation while encouraging worthy participation in church ordinances.

The sermon examines the Reformed theological doctrine of the certain application of redemption, arguing that Christ's death secures salvation for a specific elect people rather than merely making it possible. By analyzing John 6:37, the text highlights key doctrines such as election, effectual calling, and perseverance, emphasizing that the Holy Spirit enables the dead to respond to the gospel through regeneration. The discussion extends to the sacraments, distinguishing baptism as a passive sign and seal of the covenant from the Lord's Supper, which requires an active, credible profession of faith. The preacher warns against sacerdotal views that treat sacraments as magical, while affirming that grace is truly conferred by the Spirit to those who belong to Christ. The tone is instructional and pastoral, aiming to provide confidence in the certainty of salvation while encouraging worthy participation in church ordinances.

The sermon examines the Reformed theological doctrine of the certain application of redemption, arguing that Christ's death secures salvation for a specific elect people rather than merely making it possible. By analyzing John 6:37, the text highlights key doctrines such as election, effectual calling, and perseverance, emphasizing that the Holy Spirit enables the dead to respond to the gospel through regeneration. The discussion extends to the sacraments, distinguishing baptism as a passive sign and seal of the covenant from the Lord's Supper, which requires an active, credible profession of faith. The preacher warns against sacerdotal views that treat sacraments as magical, while affirming that grace is truly conferred by the Spirit to those who belong to Christ. The tone is instructional and pastoral, aiming to provide confidence in the certainty of salvation while encouraging worthy participation in church ordinances.

The Church's mission of evangelization depends on the faithful witness of her members. Christian goodness and fidelity authenticate the Gospel. As Fr. Mike relates, people are attracted to admirable but everyday Christian witnesses. Through such lives of quiet holiness, the Church is built up and brought to greater fullness. This episode closes with a few summary “nuggets” about the moral life in the Church. Today's readings are Catechism paragraphs 2044-2051. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Pastor walks his children through Children's Catechism question 71—especially explaining how we can't even repent without help, so we need Christ to be our King. Q71. Why do you need Christ as a king? Because I am weak and helpless. The lesson explains that Christ is needed as King, because humanity is inherently weak and helpless. It explains that Christ fulfills His kingly office by subduing believers to himself, ruling and defending them, and defeating their enemies. The text emphasizes that apart from Christ, human intentions are evil and individuals lack the strength to achieve righteousness or overcome sin, Satan, and death. Therefore, salvation and obedience are entirely dependent on divine grace rather than human effort. The central message is that without Christ as King, humanity would perish, but God has provided His Son to meet this critical need.

God has given the Church his law as “the way of life and truth.” We, therefore, have the right to be taught and guided while maintaining a spirit of docility in love. In this, Fr. Mike reminds us that the Church is our caring mother. Her care extends into the five precepts of the Church, those laws establishing the very minimum needed to remain an active member of the Body of Christ. These have to do with attending Mass, receiving the sacraments, fasting, and providing for the needs of the Church. Today's readings are Catechism paragraphs 2037-2043. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

“The moral life is spiritual worship,” says the Catechism. From the Church, we receive moral guidance, with the Magisterium safeguarding and passing down authentic Christian moral teaching through the generations. This teaching reminds us who we are and how we should be, though it may sometimes deeply challenge us. In its prophetic role, Fr. Mike tells us, “the Church must both console and convict.” Today's readings are Catechism paragraphs 2030-2036. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In this summary of the Catechism's teaching on holiness, justification, and merit, we briefly consider the work of God's grace and mercy. His grace moves us from sin and toward him, making us his sons and daughters and bringing us into the very life of the Trinity. This gift of grace invites us to respond to his promptings and invitations freely. Finally, God offers “all the graces needed to attain eternal life.” Today's readings are Catechism paragraphs 2017-2029. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Can AI educate a human person? Gomer and Dave VanVickle explore the pros and cons of AI in education, from personalized learning and AI tutoring to cheating, human relationships, and the importance of struggle in learning. We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow

What is our relationship with money teaching us to love? Fr. Anthony explores tithing and almsgiving as ascetic practices that expose our weaknesses and train us in generosity, self-control, and trust in God. Drawing on Fr. Andrew Stephen Damick's six reasons for tithing, he considers how giving supports parish ministry, how good work bears a double benefit, and why learning to receive can be as challenging as learning to give.  This class was given at Christ the Saviour in Anderson, SC, on 24 September 2026.

Each of us is called to holiness. As Fr. Mike puts it, we're all called to the “heights of holiness.” No matter our station in life, we're meant for ever greater union with Christ, devoting ourselves to the love of God and neighbor. The path of holiness also entails the Cross, self-denial, and the sacrifice that ultimately leads to peace. And as Fr. Mike reminds us, even if we stumble or fail, we know that we can, time after time, “begin again.” Today's readings are Catechism paragraphs 2012-2016. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Knowing that our good actions begin and end in Christ, we recognize that man's merit is due to God. Fr. Mike explains that charity in Christ is the source of all our merits. In this way, merit is pure grace, and we should look to the saints for examples of how to live this truth out. St. Thérèse of Lisieux puts it best when she prays to God: “In the evening of this life, I shall appear before you with empty hands.” Today's readings are Catechism paragraphs 2006-2011. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In this episode, we continue our series on St Thomas Aquinas' Five Ways by exploring his Fourth Way: the Argument from Gradation, or Degree.This is perhaps the most challenging of Aquinas' Five Ways. Beginning with the observation that things possess qualities like truth and goodness to varying degrees, Aquinas asks what makes these comparisons possible. Ultimately, he argues that these degrees of perfection point towards a reality that possesses maximal truth, goodness, and being.In this episode, we discuss:What Aquinas means by "degrees" of truth and goodnessWhy goodness isn't limited to moral goodnessHow truth and goodness are inseperable from existence Why comparing degrees of perfection points towards a maximumThe difference between possessing a perfection partially and possessing it fundamentallyWhy Aquinas thinks limited or "borrowed" being requires an ultimate sourceWhy the source of all being must be the source of everything else that existsThis episode is part of our series exploring St Thomas Aquinas' Five Ways and the classical philosophical arguments for the existence of God.SUPPORT THE PODCASTThis podcast relies 100% on the generosity of viewers. If you have found these episodes helpful and would like to support the future of Crash Course Catholicism, please consider donating via the following links: Donate via PayPal: ⁠⁠https://www.paypal.com/donate/?hosted_button_id=6WSCLFHLCDXH2⁠⁠ Support on Patreon: ⁠⁠https://www.patreon.com/caitlinwest⁠⁠ Contact: ⁠⁠www.caitlinwest.com⁠⁠ Instagram: ⁠⁠https://www.instagram.com/crashcoursecatholicism/⁠

Today is day 264 and we are studying The Ten Commandments. 264. How should you understand the Ten Commandments? I should understand them as God's righteous rules for life in his kingdom: basic standards for loving God and my neighbor. In upholding them, I bear witness with the Church to God's righteousness and his will for a just society. (Deuteronomy 4:1–8; Psalm 119:137–44, 160; Matthew 5:17–48; Romans 7:7–12; 13:8–10) We will conclude today by praying the Collect for All Saints' Day found on page 633 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

God's free initiative demands man's free response. We continue our discussion of grace today by examining how grace and our free will interact in our lives. Fr. Mike also explains the purpose of sacramental graces and how the expression of these graces looks different across the Body of Christ. Today's readings are Catechism paragraphs 2002-2005. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Today is day 263 and we are studying The Ten Commandments. 263. Why are you not able to do this perfectly? Sin has corrupted human nature, inclining me to resist God, to ignore his will, and to care more for myself than for my neighbors. However, God has begun and will continue his transforming work in me, and will fully conform me to Christ at the end of the age. (Psalm 14; Jeremiah 17:1–13; Romans 3:9–23; 7:21–25; Philippians 1:3–11) We will conclude today by praying Prayer 91.For Submission to God's Will found on page 673 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Without God's help, we can do nothing. The Catechism delves into grace today, explaining how grace works and helps us achieve our supernatural vocation to eternal life. Fr. Mike unpacks the difference between habitual and actual grace and reminds us that God is always the initiator of all our spiritual efforts. Today's readings are Catechism paragraphs 1996-2001. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Today is day 262 and we are studying The Ten Commandments. 262. How can you obey God's Law? As I trust in Jesus' fulfillment of the Law for me and live in the power of the Holy Spirit, God grants me grace to love and obey his Law. (2 Kings 18:1–8; Proverbs 3:1–12; John 15:3–11; Romans 6:15–23; 1 John 5:2–5) We will conclude today by praying the Collect for Peace found on page 49 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to anglicanchurch.net/catechism. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

What does it mean to be justified? The Catechism teaches us today about the grace of the Holy Spirit and its power to justify us. Fr. Mike explains how justification detaches us from sin and purifies our hearts. We learn that justification brings about a marvelous inward transformation that bears witness to God's great mercy. Today's readings are Catechism paragraphs 1987-1995. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

In Episode 7 of The Catechism Series, Fr. Paul Robinson examines the fourth article of the Creed: Our Lord Jesus Christ “suffered under Pontius Pilate, was crucified, died and was buried.” The Roman Catechism calls the mystery of the Cross one of the most difficult truths for the human mind to accept: that our salvation should come through suffering, humiliation, and death. Fr. Robinson explains why Catholics profess these events as real historical facts and why Christ truly suffered and died according to His human nature. But the episode goes beyond the historical facts to ask a deeper question: why did God choose the Cross? We consider how the tree of the Cross reverses the fall of Adam, how Christ's humility and obedience repair man's pride and disobedience, and how the Old Testament prefigured the Passion through Abel, Isaac, the Paschal Lamb, and the bronze serpent. Finally, Fr. Robinson reflects on the intensity of Christ's sufferings, the fruits of His Passion, and what His Cross teaches us about accepting our own sufferings with faith, gratitude, and love. Watch ad-free on: AngelusPlus.com Buy the The Roman Catechism here: https://angeluspress.org/products/catechism-council-trent https://archive.org/details/catechismofcounc0000cath/page/n21/mode/2up See all the episodes: https://sspxpodcast.com/catechism Buy the Catechism at Angelus Press >> We'd love your feedback on this series! podcast@sspx.org – – – – – – View this episode on YouTube: – – – – – – – The Society of Saint Pius X offers this series and all of its content free of charge. If you are able to offer a one time or a small monthly recurring donation, it will assist us greatly in continuing to provide these videos for the good of the Church and Catholic Tradition. Please Support this Apostolate with 1-time or Monthly Donation >> – – – – – – – Explore more: Subscribe to this Podcastto receive this and all our audio episodesSubscribe to the SSPX YouTube channelfor video versions of our podcast series and SermonsFSSPX News Website:https://fsspx.newsVisit the US District website:https://sspx.org/ – – – – – What is the SSPX Podcast? The SSPX Podcast is produced by Angelus Press, which has as its mission the fortification of traditional Catholics so that they can defend the Faith, and reaching out to those who have not yet found Tradition. – – – – – – What is the SSPX? The main goal of the Society of Saint Pius X is to preserve the Catholic Faith in its fullness and purity, to teach its truths, and to diffuse its virtues, especially through the Roman Catholic priesthood. Authentic spiritual life, the sacraments, and the traditional liturgy are its primary means of bringing this life of grace to souls. Although the traditional Latin Mass is the most visible and public expression of the work of the Society, we are committed to defending Catholic Tradition in its entirety: all of Catholic doctrine and morals as the Church has always defended them. What people need is the Catholic Faith, without compromise, with all the truth and beauty which accompanies it. https://sspx.org

In today's “Nugget Day,” Fr. Mike reviews the significant takeaways that the Catechism teaches us about the moral law. Fr. Mike highlights that God has written the moral law in the depths of every human heart. Today's In Brief section also reminds us that the moral law is a “fatherly instruction by God,” rooted in love and oriented towards our joy, freedom, and flourishing. Today's readings are Catechism paragraphs 1975-1986. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Send us Fan MailWhat does the Catholic Church actually mean when it says that every marital act must remain “open to life”?Order Lovemaking: How to Talk about Sex with Your Spousehttps://www.avemariapress.com/products/lovemakingIn Part 1, we started following the footnotes.Now we're going further. Beginning with Catechism paragraph 2366, we follow the Church's citations through Humanae Vitae, Casti Connubii, and Pope Pius XII's 1951 Address to Midwives to answer a controversial question:Does the Church actually teach that sexual activity within marriage must retain its intrinsic relationship to intercourse and procreation—or is that simply one interpretation Catholics have added later?Along the way, we also wrestle with the difficult real-life questions that come with that teaching. What if a couple knows they're infertile? What about pregnancy or menopause? What if you're practicing NFP during an infertile phase? Does every moment of sexual arousal between spouses have to end in intercourse?What if intercourse is painful? And what happens when a teaching of the Church genuinely feels impossible in your marriage?In this episode, we talk about:What Humanae Vitae 11 actually says about marital intimacyWhy sex remains meaningful even when conception is impossiblePregnancy, infertility, menopause, and naturally infertile periodsWhether every moment of arousal between spouses has to end in PIVWhy intention matters when thinking about sexual behaviorThe difference between affection, arousal, and intentionally seeking sexual climaxWhy chastity should create freedom—not fear of physical affection with your spouseWhat the Church means when it says the marital act must retain its “intrinsic relationship to the procreation of human life”Why the value of marital intercourse isn't dependent upon actually conceiving a childWhat to do when Catholic sexual teaching feels impossible to liveFollowing Humanae Vitae's footnote to Pope Pius XI's Casti ConnubiiWhat “deliberately frustrated in its natural power to generate life” meansWhy stopping intercourse because someone is experiencing pain is not the same thing as deliberately frustrating the actWhy nobody should feel obligated to continue intercourse while experiencing painWhy something feeling beneficial to a marriage doesn't automatically settle whether it is morally goodPope Pius XII's teaching on the inherent nature of the marital actWhy difficult circumstances call for accompaniment rather than changing the teaching itselfOne of the most important distinctions in this conversation is between something being infertile and something being deliberately rendered contrary to its natural ordering.Humanae Vitae explicitly recognizes that married couples can engage in intercourse when conception is impossible for reasons independent of their will. Infertility does not make marital intimacy meaningless.At the same time, as we continue following the Church's own sources, the consistent principle becomes increasingly clear: Catholics are not free to deliberately change the nature of the marital act simply because conception isn't possible.That doesn't mean every difficult situation has a simple answer. Pain is real. Infertility is real. Fear surrounding another pregnancy can be real.Serious problems within a marriage are real. Those circumstances deserve genuine compassion and accompaniment. But accompaniment isn't the same thing as pretending the Church hasn't taught something simply because living it is difficult.Chapters00:00 Settling What “Open to Life” Actually Means 01:08 Humanae Vitae 11: What the Church Actually Says 02:04 Can Sex Be Open to Life When Pregnancy Is Impossible? 03:30 What About NFP, Pregnancy, Infertility, and Menopause? 04:06 Does Every Moment of Arousal Have to End in PIV? 05:04 Intention Matters in Catholic Marital Intimacy 06:27 Chastity Doesn't Mean Being Afraid of Your Spouse 07:23 Why Affection and Arousal Aren't Automatically Sinful 08:01 Why Infertile Sex Is Still Noble and Worthy 09:44 God's Design Includes Natural Periods of Infertility 11:08 What Does “Intrinsic Relationship to Procreation” Mean? 12:56 What If This Teaching Feels Impossible in Your Marriage? 14:18 Following Humanae Vitae to Casti Connubii 15:20 What Does “Deliberately Frustrated” Mean? 16:57 What If Intercourse Is Painful? 18:10 You Don't Have to Finish Just Because You Started 18:46 Why Pain Is Different From Deliberately Avoiding the Marital Act 20:36 Does Something Being Good for Your Marriage Make It Morally Good? 21:55 Is the Church Really Prescribing PIV? 23:08 Pope Pius XII on the Marital Act 26:37 Is This Church Teaching Permanent? 27:56 How Catholic Couples Can Help Other Couples Live ThisTwo Become Family exists to encourage Catholics who love the Church, love each other, and still find marriage and family life harder than it's supposed to be.BOOKS, WRITING, AND RESOURCES

We continue our examination of the New Law or Law of the Gospel, specifically the Golden Rule and New Commandment of Jesus. Fr. Mike emphasizes that the New Commandment requires us to love God as the center of everything we are and everything we have. He also unpacks how the New Commandment is also known as the law of love, grace, and freedom. Today's readings are Catechism paragraphs 1970-1974. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Typology is a key to understanding God's saving plan for mankind. But most people wrongly assume that typology merely means finding Old Testament “types” in New Testament “antitypes.” In this episode of The Road to Emmaus, Dr. Scott Hahn is joined again by Rob Corzine, the Vice President of Academic Programs at the St. Paul Center. Together they discuss the real definition and use of typology.  In their conversation, discover the relationship between typology and the four senses of Scripture discussed in the Catechism, how Old Testament authors made deliberate use of typology, and how the early Christians employed it to understand not just Scripture, but the Christian life. Typology is at the heart of the St. Paul Center's approach to understanding Scripture. This episode will reveal to you how this approach is rooted both in the Old and New Testaments.  

Why does modern education feel like it's in crisis? Gomer explores what education is ultimately for and how our understanding of the human person shapes it. The Catholic vision of education is the formation of the whole person through truth, freedom, and virtue, ultimately leading us toward God. We want to hear from you! Email us at eksb@ascensionpress.com with your questions/comments Don't forget to text “EKSB” to 33-777 to get the shownotes right to your inbox! You can also find the full shownotes at www.ascensionpress.com/EveryKneeShallBow

Dave came to Adam's house to record and brought a host, a co-host, a topic, and a bottle of whiskey. No laptop. No microphones. No headphones. No headphone amp. Second time he has pulled that off. In his defense, he already hauled a computer over there for a permanent setup so he would not have to schlep gear across town every week, and in Adam's defense, that computer is still sitting there unplugged. So they went home, came back the next night, and recorded anyway. Second night in a row. For such a time as this.Sponsor: Select International Tours When Adam and Dave went looking for help leading their first pilgrimage, every person they asked gave them the same name. Having used Select now, they can vouch for it. Wherever in the world you want to go, whether you are leading a pilgrimage or joining one, go to selectinternationaltours.com and look at what they have ready for you.First, the Wiffle Ball tournament. There is a tradition in the Catholic Tulsa community on Labor Day, admittedly a niche corner of it, where the Hanisch family turns their entire backyard into a real Wiffle Ball field. Scoreboard. Foul poles. Pitching mound. Dirt. Bases. Bleachers. Concession stand. Instant replay. A bubble machine that fires when somebody goes deep. Eight teams, double elimination. Adam and Dave play with Adam's brother-in-law Holden, Mark Gabriel, and Brandon Bargus under the name Wiffle While You Work. Roughly ten years of this, and they had never won it. This year they made the championship game and lost by a run, 6 to 5. Ten years ago the wives played and it was a hang. Now teams recruit former ballplayers, one of whom had a family thing come up, which Adam called lucky out loud. Shout out to Chris and Carrie Hanisch, who carry the whole ordeal, and to Mark Gabriel, who sponsored it this year. This is what it looks like when a family says we have something to offer and then offers it, every year, on purpose.Which got Dave onto something he has been chewing on since they were all at Brandon Sheard's place for a rock put. Heaviest rock, longest throw, get the men in a line. Everybody looked at the guy who was obviously going to win, and he won, and it did not matter. The women and kids watched the men compete, and Dave watched what it did to the community. So here is the idea: whenever your friends gather, have a men's competition. Every time. Croquet, a heavy rock, flipping a quarter closest to a line, it does not matter what it is. What matters is that it is only for men, because the boys need to see it. A boy needs to look at that line and understand that he is a boy and those are men, and then he needs to be summoned across. Not by his own father. By another man in the community who calls him up and gives him the right to stand and compete. That is a rite of passage, and American culture has almost none left. It is also cheap, easy, and a lot more fun than standing around. There were zero women in the Wiffle Ball tournament this year, and there were young boys playing next to the men, faster than the men, and considerably less sore the next day.The campout is in a couple of weeks, last weekend of September like always, and it is more than full. Brandon Sheard will be there. Tomas from Ultimo Cigar will be there. Get away, pray with the monks, see all the men. If you missed it, put next year on the calendar now.The pour is Octomore 16.2 from Bruichladdich, a super peated Islay scotch aged five years in wine and sherry casks at 58.1 percent. A 2025 limited release. If you like peat, start with Laphroaig, Lagavulin, and Ardbeg, then understand that Octomore was the first distillery to put out something genuinely insane on the peat scale. Others have since gone higher in parts per million, and most of those were gimmicks that came and went. Dave's honest rule on expensive bottles is that a $200 bottle is almost never $100 better than a $100 bottle. Octomore was the first time he thought it actually was. A whiskey after his own heart.Then the topic: the universal destination of goods, Catechism 2402, which sits under the Seventh Commandment. Thou shalt not steal. That placement tells you something. God entrusted the earth and its resources to the common stewardship of mankind, to care for it, master it by labor, and enjoy its fruits, and the goods of creation are destined for the whole human race. Not for you specifically. All of it, the oceans on planets nobody has found yet down to the bacteria underfoot, aimed at the good of mankind.Adam gave the line the whole episode hangs on. The five acres you own are truly yours. But not merely yours.So why private property at all? Aquinas gives three reasons, and they hold up. Industriousness, because a man tends his own garden harder than he tends the community garden, not from selfishness but because shared duty spreads thin and nobody owns the outcome. Order, because affairs run more smoothly when each man is responsible for a specific thing. And peace, because quarrels multiply when property is held in common without distinction. Buy a boat with four families and find out. Somebody leaves trash in it, somebody scrapes the hull, somebody drives it hard and it breaks down, and now you are all negotiating who pays. Adam gave the other side its due: shared ownership lowers the cost of entry, and if every man is limited to a suburban backyard there is simply no beef, because a cow needs more land than that. Four families together can afford ground that feeds all four. There is a place for each. Every community has to find the order.The two ditches are individualism and collectivism, and this is the road between them. Private property is not a concession to greed. It flows out of what a family is. Sacred means set apart, and a family is set apart from the community by its nature, so it makes sense that a piece of creation gets set apart to match. A man needs somewhere he can say what is inside here is exclusive to my family, because the family itself is exclusive by nature. Raising your children on your own ground is not a detour from the good of mankind. It is how you serve it. Dave put it plainly: he is raising four daughters and three boys, and he needs the Minihan family raising strong holy young men, and Adam needs the same from him. Families are not sufficient to themselves. That is the debt.All of which is stewardship. This is God's house and you are managing it, and the King is coming back to see how it was kept, and eventually He wants all of it back. Your children most of all. Their souls were handed to you to tend so that they flourish into who they were made to be, and the fruit of that gets shared with everybody.St. John Chrysostom says surplus has to be counted as stolen goods when the wealthy ignore the destitute in front of them. Dave admitted the part that is actually hard. When he has extra eggs, he knows it instantly and gives them away gladly, no friction. Natural goods are easy to read. Man made goods are not. He cannot tell when he has a surplus of the things he bought, and he is worse at parting with them, even though they are of a lower order than food. He has too many T-shirts. He knows he has too many T-shirts. He pulls one out that has not been worn in fifteen years and hears himself say but what if. He is also fair about the old quotes on the unworn shoes in your closet belonging to the barefoot, which come from a world where a man owned one pair of shoes, not work boots and dress shoes and tennis shoes. Owning a few pairs is not theft. But if you can afford the next pair and cannot afford to give in proportion to your station, that is worth an honest look, because self love is pernicious and easy to feed.Adam brought it back to the ground. Haylee was in Oklahoma City, he finally got the kids down, he was not feeling well, and he was in bed when he remembered the chickens were not up and the pigs had no water. He laid there a long time talking himself out of it. What he learned about himself is how easily he can do that, and how good the excuses sound. Six months ago these were the responsibilities he was praying for. Everybody does this. You want the promotion, you get the promotion, and then you resent the people and problems that came with it, when the problems were the thing you asked for. That is where virtue lives: doing the thing when nobody is watching and your appetites are voting against it. Protect what you were given. Provide for it. Establish your children so they can stand without you, because you do not want to be a helicopter dad when they are 28. And the man who buries his talent in the yard was not evil. He was just tired.Francis de Sales, in Introduction to the Devout Life, lands it. A man may possess wealth. He must not let wealth possess his heart. Detachment is what keeps money a servant to the family first and then to the poor, in that order, because subsidiarity is real and you do not take food off your children's plates to be generous elsewhere. God does call men to wealth. The virtue of magnificence needs them. St. Peter's does not get built without them, and neither does your parish church. The question to keep asking is whether a thing gives you comfort or gives you happiness, because those are not the same and one of them will quietly own you.Truly yours. Not merely yours. Raise your glass.TOPICS COVEREDShowing up to record a podcast with a topic, a bottle of whiskey, and none of the recording equipmentThe permanently installed computer that nobody has plugged inThe Labor Day Wiffle Ball tournament in the Catholic Tulsa community, and the Hanisch backyard field with foul poles, instant replay, and a bubble machineTen years of Wiffle While You Work, a...

Together, with Fr. Mike, we examine the New Law or the Law of the Gospel. Fr. Mike emphasizes that the New Law “fulfills, refines, surpasses, and leads the Old Law to its perfection.” He also explains how the New Law of Christ that is expressed through the Sermon on the Mount is perfected by the grace of the Holy Spirit and works through charity and the Sacraments. Today's readings are Catechism paragraphs 1965-1969. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

We continue the section on moral law, specifically focusing on the Old Law. Fr. Mike emphasizes that the Old Law is the first stage of Revealed Law. He also unpacks how the Old Law acts as preparation for the Gospel. Today's readings are Catechism paragraphs 1961-1964. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Together, we begin the section on moral law, starting with natural moral law. Fr. Mike begins by emphasizing that we need both the law that guides us and God's grace that sustains us in order to live out our call to beatitude. He also unpacks how natural moral law is written in the soul of each and every man to help him discern between good and evil. Today's readings are Catechism paragraphs 1949-1960. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Together, with Fr. Mike, we reach the conclusion of the article on Social Justice. Fr. Mike emphasizes that although we have a right to private property, we also have a duty to meet the needs of those around us. Every human being has a right to what they need to thrive in this life. Today's readings are Catechism paragraphs 1939-1948. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

We begin to look at social justice as outlined by the Catechism by diving into two aspects: respect for the human person and equality and differences among men. The dignity of the human person is at stake without social justice. Fr. Mike highlights that since we are all made in the image and likeness of God, we are all equal in dignity and are to love everyone including our enemies. With that, we must recognize that we are not all the same and work towards fairer conditions for all. Today's readings are Catechism paragraphs 1928-1938. This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.