Podcasts about Dei verbum

Informacje o podkaście, odcinkach i autorach: https://teologiazkatowic.pl  Kontynuujemy naszą rozmowę o Tradycji (zob. #29). Pierwszą część zakończyliśmy omówieniem wypowiedzi Soboru Trydenckiego o tradycjach spisanych i niespisanych. Tę część rozpoczynamy od stwierdzenia z Dei Verbum 10: „Święta Tradycja i Pismo Święte stanowią jeden święty depozyt słowa Bożego powierzony Kościołowi.”  Najpierw rozmawiamy o treściach składających się na Tradycję: pokazujemy, że nie da się utworzyć katalogu tych treści i choć mają różną wagę, nie zawsze łatwo jest ich wagę ocenić i porównać. Potem zastanawiamy się nad naturą przekazywania, czyli samym życiem Tradycji. Istotą tego przekazu jest wiara przeżywana i przekazywana. Podejmujemy też wątek kultury, która jest istotnym elementem owego przekazu Tradycji. Na końcu analizujemy trzy metafory Tradycji: żywy organizm (wprowadził w piątym wieku Wincenty z Lerynu), rzeka, pamięć Kościoła (te dwie wprowadził Franciszek). Przyznajemy, że nie podjęliśmy wszystkich pytań, jakie postawiliśmy i pozostawiliśmy bez odpowiedzi w pierwszej części. Przede wszystkim: nie omówiliśmy kwestii relacji Pisma Świętego i Tradycji. W trakcie rozmowy pada stwierdzenie, że wzmianka o tradycjach spisanych i niespisanych pojawiła się już w listach św. Pawła. Chodzi o ten tekst:  „Przeto, bracia, stójcie niewzruszenie i trzymajcie się tradycji, o których zostaliście pouczeni bądź żywym słowem, bądź za pośrednictwem naszego listu” (2 Tes 2, 15) 

Kreuzestod und Auferstehung Jesu bergen als Fundament des christlichen Glaubens ein theologisches Problem: Galt der Kreuzestod in sich als Ausweis der Gottverlassenheit, kann die Auferstehung selbst nur gottgewirkt sein. Das Paradox der göttlichen Rettung des Gottverlassenen forderte die frühen Christen in vielfältiger Weise heraus. Es stellte sich nicht nur die Frage nach dem Wesen Jesu. Auch die Deutung des Kreuzestodes Jesu und seiner Auferstehung und die damit verbundene Frage, warum das alles so geschehen musste, beschäftige die frühen Christen. So kann es kaum verwundern, dass schon im Neuen Testemant eine Vielzahl von Deuteversuchen zu finden sind, die untereinander nicht immer in Einklang zu bringen sind, gleichwohl in Teilen eine enorme Wirkung entfaltet haben. Der Wuppertaler Neutestamentler Dr. Werner Kleine geht auf eine kritische Spurensuche der Deutungen des Todes Jesu im Neuen Testament. Mitschnitt der Glaubensinformation, die am 28. Mai 2025 als Webinar stattfand. Weiterführende Links: Ruth Tutzinger, Frühlingsfeste, Pessach, Ostern und viele Fragen, WZ online, 20.4.2025 Deutungen des Todes Jesu: Ein Kurs von Werner Kleine in der erzbischöflichen Bibel- und Liturgieschule Köln (2013) Deutungen des Todes Jesu mit besonderem Hinweis auf die Satisfaktionslehre Anselm von Canterburys, Dr. Werner Kleine im Gespräch mit Prof. Dr. Thomas Söding Werner Kleine, Rettet den Aorist, denn Aorist rettet. Ein Essay über die Grammatik des Adventes, Dei Verbum, 13. Dezember 2016 Werner Kleine, Raum - Zeit - Ewigkeit - … eine theologische Verhältnisbestimmung (Glaubensinformation), Youtube, 8.11.2023 Werner Kleine, Endzeit ist eigentlich immer! - ein neuer Blick auf die Offenbarung des Johannes, Youtube, 22.11.2023 Werner Kleine, Mit Paulus mehr Gelassenheit bei verletzten religiösen Gefühlen, katholisch.de, 22.8.2024

WE HAVE A POPE! Pray for Leo XIV. Also, we have a new episode in our sub series of a sub series of our larger series on Religion, technology, and communication. This time, we look into Dei Verbum, a natural place to talk about Mediums, Messages, Tradition, and Revelation! https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.htmlIowa Catholic Radio Network Shows: - Be Not Afraid with Fr. PJ McManus - Catholic Women Now with Chris Magruder and Julie Nelson - Making It Personal with Bishop William Joensen - Man Up! with Joe Stopulus - The Catholic Morning Show with Dr. Bo Bonner - The Daily Gospel Reflection with Fr. Nick Smith - The Uncommon Good with Bo Bonner and Dr. Bud Marr - Faith and Family Finance with Gregory Waddle Want to support your favorite show? Click Here

Informacje o podkaście, odcinkach i autorach: https://teologiazkatowic.pl  Tematem naszej kolejnej rozmowy jest natchnienie Pisma Świętego, a dokładniej: katolicka doktryna o natchnieniu Pisma. Najpierw przypominamy historię powstawania kanonu Pisma i rozwoju teologii natchnienia w pierwszych wiekach Kościoła. Potem omawiamy przemiany w podejściu do tekstu Pisma, jakie dokonywały się od początku oświecenia. Oświeceniowy racjonalizm potraktował tekst Pisma wewnątrz swojego paradygmatu i wskazywał sprzeczności między tekstem Pisma a wiedzą naukową. Kulminacją tego procesu było zderzenie teorii ewolucji z opisem stworzenia w Rdz 1. W tym samym czasie rozwijała się krytyka historyczna i literacka, która przeprowadziła proces „wiwisekcji” tekstu Pisma. W tym nurcie jedną z ważniejszych postaci był R. Bultmann i jego postulat demitologizacji Ewangelii. Katolicyzm przez długi czas odpowiadał na te przemiany usztywnieniem swojego stanowiska. Zmiany zaczęły się pod koniec dziewiętnastego wieku. To dzięki nim na Soborze można było sformułować naukę o natchnieniu Pisma zachowującą fundament wiary i pozwalającą na stosowanie w studiach biblijnych wszystkich dostępnych metod historycznych, krytycznych, językoznawczych… Drugą część rozmowy poświęcamy komentowaniu tekstów Dei Verbum o natchnieniu Pisma: staramy się pokazać, w jaki sposób przezwyciężają one narosłe trudności w pogodzeniu tradycyjnej wiary w natchnienie Pisma z rozwojem nowożytnej wiedzy. Zobacz: Dei Verbum 11-13 https://biblia.wiara.pl/doc/423157.DEI-VERBUM  

Episode 165 - In this episode, Father Sean Danda and Nathanael Rea discuss the importance of reading the Bible through the lens of the Church's teachings, particularly focusing on the document Dei Verbum. They explore the nature of Scripture, the role of Christ in revelation, and the relationship between Scripture, Tradition, and the Magisterium. The conversation emphasizes the need for a personal relationship with God through Scripture and the importance of obedience to faith.Read the Dei Verbum document here: https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html

On this weeks podcast we share a reflection from USCCB by Bishop Barron about Dei Verbum to mark the 6th Sunday of the Word of God.We have our regular liturgical odds and ends in part one and in part three we have our reflection on the Sunday gospel as we enter into the liturgical years ordinary time with Luke's gospel (Lk 1:1-4; 4:14-21)Sunday of the Word of God 2025In his Apostolic Letter of 30 September 2019, Aperuit illis Pope Francis established that the Third Sunday in Ordinary Time is to be the Sunday of the Word of God. It is a day to be devoted to the celebration, study, and spreading of the Word of God. Pope Francis is clear from the very first paragraph of this letter that the relationship between the Risen Lord, a community of believers, and sacred Scripture is essential to who we are as Christians.The reflection we are sharing is from Bishop Barron speaking about Dei Verbum which is the dogmatic constitution on Revelation from the second Vatican Council which sets out the Catholic understanding and role of scripture in Revelation. Resources for Sunday of the Word of God:Resources from the Irish Conference of BishopsResources from the USCCBUSCCB Video - Dei Verbum: the Word of God - Bishop Robert Barron2025 Liturgical handbook from Dicastery for Evangelisation for 6th Sunday of the Word of God during the Jubilee 2025Vatican News - Pope to celebrate Mass on Sunday of Word of God Vatican News - 30/09/2019 - Pope establishes Sunday of the Word of GodText us at +353 874668950 or email at comeandseeinspirtaions@gmail.com

In continuation of our series on Sacred Scripture, Justin Hibbard dives into Dei Verbum paragraph 12, which gives nine aspects of Catholic Biblical Interpretation. In this episode, you'll learn more about each of these principles: 1. Scripture is God's Word inspired to humans through humans. 2. Authorial intent. 3. Phenomenological language. 4. Form criticism. 5. Historical-grammatical criticism. 6. Canonical criticism. 7. Interpretative tradition of the church through the ages. 8. The development of doctrine. 9. The living Magisterium.Subscribe to Why Catholic? wherever you get your podcasts.Check out the Why Catholic Etsy shop (all proceeds support this podcast).Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.Follow Why Catholic on Instagram.Subscribe to Why Catholic on YouTubeSHOW NOTES:* On the Journey, Episode 151: How Catholics Interpret Scripture - Dei Verbum, Part IV* Dei Verbum (1965)* Bible in a Year Podcast* Ignatius Catholic Study Bible* The Great Adventure Catholic Bible* Catholic Answers: Did the Church Chain Up the Bible? Get full access to Why Catholic? at whycatholic.substack.com/subscribe

What can we know about God? The Catechism tells us three important things: 1) We can know God with our human reason, but 2) that knowledge will always be limited, and 3) we rely on God to reveal himself to us. Fr. Mike warns us that learning who God is requires self-surrender and abnegation, for the human heart struggles to recognize the infinite gap between Creator and created. Today's readings are Catechism paragraphs 36-43. 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.

Questions Covered: 03:27 – How can I get across to my confirmation students the importance of going to confession?  11:53 – How did the Magi know that the star of Bethlehem was leading them to the king of the Jews?  16:21 – Does Joe still hate cheesecake or have you repented of that sin? And is Cy going to release a full version of St. Irenaeus and the Goblet of Fire?  22:26 – I heard Catholics say that Scripture has a kind of primacy over Tradition. But that seems to contradict what I've read in the Catechism and Dei Verbum. Can you explain?  31:19 – The shroud of turin is one cloth, but one of the Gospels clearly says there's a separate cloth for his head. Is that a problem?  34:33 – What is the Catholic position on embryos? Are they alive or just tissue?  43:44 – Can you help me explain the role of Mary in salvation history?  48:39 – How can we know God, and in what way is a person able to know God?  52:05 – How can be there different levels of approach to God in heaven? I'm uncomfortable with that idea.  …

Matt Swaim, Ken Hensley, and Kenny Burchard conclude their series on "Dei Verbum," the Second Vatican Council's document on Divine Revelation. Ken, a former Baptist pastor, Kenny, a former Pentecostal pastor, and Matt, who comes from a Wesleyan background, each take a principle from "Dei Verbum," and show how it has enriched and expanded their understanding of what the Bible is and how God speaks through it, now that they view the Scriptures through Catholic eyes. Watch more episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Matt Swaim, Ken Hensley, and Kenny Burchard continue their series on "Dei Verbum," the Second Vatican Council's document on Divine Revelation. They continue their discussion of how God's Word should infuse, inform, and inspire God's people, not only through the formal liturgy of the Church, but also through private study and devotion. Matt, Ken, and Kenny look at how official Catholic teaching puts to rest the oft-repeated myth that the Church doesn't want Her members to understand the Bible. Watch more episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Matt Swaim, Ken Hensley, and Kenny Burchard continue their series on "Dei Verbum," the Second Vatican Council's document on Divine Revelation. Given everything that the Catholic Church teaches about the importance of Scripture, how should it function in the lives of Christians, both corporately and individually? Matt, Ken, and Kenny look at what Vatican II says about the role of Scripture in the life of the Church, and compare it to the way Scripture functioned in the Evangelical contexts they themselves came from. Watch more episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Matt Swaim, Ken Hensley, and Kenny Burchard continue their series on "Dei Verbum," the Second Vatican Council's document on Divine Revelation. How should Christians understand the New Testament in the light of the entirety of God's revelation to humanity? What does Jesus tell us about what God's plan has been from the beginning? Matt, Ken, and Kenny discuss how they approached these questions before they became Catholic, and especially how Ken and Kenny thought about and preached on the New Testament when they were Protestant pastors. Watch more episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Send us a Text Message.In this podcast episode, James and Dan discuss divine revelation through the lens of Vatican II's "Dei Verbum," focusing on how God reveals Himself gradually, culminating in the Incarnation. They emphasize the Church's role in preserving and interpreting Scripture alongside Tradition, highlighting the need for contextual understanding and the guidance of the Magisterium. The importance of integrating the Old Testament with the New is discussed, showing the continuity in God's plan of salvation. They advocate for active scripture engagement through practices like Lectio Divina to deepen one's relationship with God. The episode concludes with a call to embrace God's will, even amidst fear, trusting in the peace and fulfillment it brings.Please prayerfully consider supporting the podcast on our Patreon page. to help grow the show to reach as many men as possible! Thank you for your prayers and support. As always, please pray for us! We are men who strive daily to be holy, to become saints and we cannot do that without the help of the Holy Ghost! Subscribe to our YouTube page to see our manly and holy facesFollow us on XCheck out our websiteContact us at themanlycatholic@gmail.comResourcesDei Verbum linkJohn Bergsma's NC Register article Mystic Monk CoffeeFor the best cup of coffee for a great cause, Mystic Monk Coffee is the choice for you! TAN Books - Become a Saint! TAN is offering 15% off to you! Use code "manlycatholic" at checkout to help support the podcast. Support the Show.Follow us on XSubscribe to our YouTube pageCheck out our websiteMystic Monk Coffee → For the best coffee for a great cause, we recommend Mystic Monk Coffee. Roasted with prayer by the Carmelite Monks in Wyoming, Mystic Monk Coffee has the ultimate cup waiting for you. See more at mysticmonkcoffee.comTAN Books → TAN has been one of the most well-known and respected Catholic publishers for a long time. Their objective? To make men and women saints. Take 15% off your order and help support the podcast by using the code “manlycatholic” at checkout. Visit TAN Books for more! Contact us directly at themanlycatholic@gmail.com. Support the show on Patreon

Matt Swaim, Ken Hensley, and Kenny Burchard continue their series on Dei Verbum, the Second Vatican Council's document on Divine Revelation. What purpose does the Old Testament serve to Christians, who follow Jesus as the fulfillment of the law? And how does the narrative of salvation history illustrate that the incarnation has been foreshadowed from the beginning? Watch the episode. Matt, Ken, and Kenny share how they understood the Old Testament when they were Evangelical Protestants, and what they found when they began to look at what the Catholic Church teaches about it. More episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Informacje o podkaście, odcinkach i autorach: https://teologiazkatowic.pl Punktem wyjścia do naszej rozmowy jest list papieża Franciszka  Ad theologiam promovendam skierowany do Papieskiej Akademii Teologicznej w Rzymie. List ten prawie w całości poświęcony został wizji reformy teologii. Franciszek jest bowiem przekonany, że Kościół wyruszający w drogę potrzebuje teologii wyruszającej w drogę.  W rozmowie najpierw omawiamy wezwania Franciszka do zmiany paradygmatu i do “rewolucji kulturowej” w teologii. Dopiero w drugiej części dyskutujemy nad wskazanym w tytule naszej rozmowy wołaniem Franciszka o teologię radykalnie kontekstualną.  Przywołane teksty:  List Franciszka: https://wiez.pl/2024/05/11/franciszek-potrzebujemy-teologii-fundamentalnie-kontekstualnej/ Potrzebujemy teologii fundamentalnie kontekstualnej - Więź (wiez.pl)  Komentarz Jana Słomki: Pożegnanie ze scholastyką - Więź (wiez.pl) https://wiez.pl/2024/05/12/pozegnanie-ze-scholastyka/  Komentarz o. Wojciecha Giertycha, teologa Domu Papieskiego:  Scholastyka na katafalku? - Więź (wiez.pl) https://wiez.pl/2024/05/12/pozegnanie-ze-scholastyka/  Konstytucja dogmatyczna o Objawieniu Bożym Dei Verbum 2-6: https://biblia.wiara.pl/doc/423157.DEI-VERBUM 

Matt Swaim, Ken Hensley and Kenny Burchard continue their series on "Dei Verbum," the Second Vatican Council's document on Divine Revelation. Who has the authority to interpret the Bible? What safeguards exist to make sure that Christians of today believe the same things about Scripture that the early Christians believed? What criteria should Christians use when approaching God's Word and understanding its meaning? And where is the Holy Spirit in all of this? Matt, Ken, and Kenny share what they believed about these questions when they were Evangelical Protestants, and how they reacted when they learned how the Catholic Church approaches them. More episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Matt Swaim, Ken Hensley and Kenny Burchard continue their series on Dei Verbum, the Second Vatican Council's document on Divine Revelation. How does God reveal his Word to humanity? How did the Holy Spirit and the human authors of Scripture collaborate to transmit the message of salvation? By what means has this revelation been preserved and handed down? And how does the Catholic understanding of all of this compare to the Protestant worldviews that Matt, Ken and Kenny were formed in? More episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Matt Swaim, Ken Hensley and Kenny Burchard continue their series on Dei Verbum, the Second Vatican Council's document on Divine Revelation. What does it mean to say that Jesus is the Word of God made flesh? And how does that inform the way that Catholics approach the reading and proclamation of Sacred Scripture? Matt, Ken, and Kenny discuss the similarities and differences between this approach and the way they themselves thought about the Word of God as Evangelical Protestants. More episodes of On the Journey: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Many are familiar with the fact that the Catholic Church does not hold to the Reformation doctrine of "sola Scriptura."  But what *does* the Catholic Church teach about God's Word? Matt Swaim, Ken Hensley and Kenny Burchard begin a new series unpacking "Dei Verbum," the Catholic Church's official document on Divine Revelation from the Second Vatican Council. They begin by looking at the historical climate leading up to the council in the early 1960's, and how that provided a new opportunity for the Church to re-articulate its understanding of how God speaks to His people. As former Evangelical pastors, Ken and Kenny share how reflecting on this period in Catholic history has helped them to better appreciate what the Church has to say about the Bible and the nature of divine revelation. More episodes: https://chnetwork.org/on-the-journey-show/ Our Online Community: https://community.chnetwork.org Support our work: https://www.chnetwork.org/donate

Entendre parler de "Vatican II" est fréquent : mais de quoi s'agit-il dans ce concile ? En quoi et comment peut-il être toujours d'actualité pour aujourd'hui ? C'est à cette exploration historique, théologique mais aussi ecclésiale que nous convie François Odinet dans cet épisode. Page de François Odinet sur le site des Facultés Loyola Paris : https://www.loyolaparis.fr/enseignant/francois-odinet/ Interview menée par Isabelle de La Garanderie, doctorante en théologie au Centre Sèvres.  Enregistrement et montage : Cyprien Rigolot.  Musique : Improvisations au piano de Pascal Marsault  Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

O começo de conversa é um programa que antecede o "Uma Conversa" da semana, sempre com algum artigo que vai ajudar a compreender o tema a ser abordado. Nessa semana lemos um trecho da Constituição Dogmática Dei Verbum, do Concílio Vaticano II, disponível em: https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_po.html | Site: https://umaconversa.com.br/ | Apadrinhe: https://apoia.se/patraodoumaconversa | Redes Sociais: @1Conversa | E-Mail: conversaconosco@gmail.com

What can we know about God? The Catechism tells us three important things: 1) We can know God with our human reason, but 2) that knowledge will always be limited, and 3) we rely on God to reveal himself to us. Fr. Mike warns us that learning who God is requires self-surrender and abnegation, for the human heart struggles to recognize the infinite gap between Creator and created. Today's readings are Catechism paragraphs 36-43. Unlock the full experience of The Catechism in a Year (with Father Mike Schmitz) with the Ascension App! (https://ascensionpress.com/pages/ascension-app?_branch_match_id=1248288113491054729&utm_source=youtube&utm_medium=marketing&_branch_referrer=H4sIAAAAAAAAA8soKSkottLXz8nMy9ZLLE5OzSvOzM%2FTTSwo0EvOz9X3CKtwCktMDfB1SQIAklUiuCoAAAA%3D) Get access to an interactive reading plan, the complete text of the Catechism, episode transcripts, summaries, and more. 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.

   1. El Santo Concilio, escuchando religiosamente la palabra de Dios y proclamándola confiadamente, hace cuya la frase de San Juan, cuando dice: "Os anunciamos la vida eterna, que estaba en el Padre y se nos manifestó: lo que hemos visto y oído os lo anunciamos a vosotros, a fin de que viváis también en comunión con nosotros, y esta comunión nuestra sea con el Padre y con su Hijo Jesucristo" (1 Jn., 1,2-3). Por tanto siguiendo las huellas de los Concilios Tridentino y Vaticano I, se propone exponer la doctrina genuina sobre la divina revelación y sobre su transmisión para que todo el mundo, oyendo, crea el anuncio de la salvación; creyendo, espere, y esperando, ame.  

  1. El Santo Concilio, escuchando religiosamente la palabra de Dios y proclamándola confiadamente, hace cuya la frase de San Juan, cuando dice: "Os anunciamos la vida eterna, que estaba en el Padre y se nos manifestó: lo que hemos visto y oído os lo anunciamos a vosotros, a fin de que viváis también en comunión con nosotros, y esta comunión nuestra sea con el Padre y con su Hijo Jesucristo" (1 Jn., 1,2-3). Por tanto siguiendo las huellas de los Concilios Tridentino y Vaticano I, se propone exponer la doctrina genuina sobre la divina revelación y sobre su transmisión para que todo el mundo, oyendo, crea el anuncio de la salvación; creyendo, espere, y esperando, ame. 

 1. El Santo Concilio, escuchando religiosamente la palabra de Dios y proclamándola confiadamente, hace cuya la frase de San Juan, cuando dice: "Os anunciamos la vida eterna, que estaba en el Padre y se nos manifestó: lo que hemos visto y oído os lo anunciamos a vosotros, a fin de que viváis también en comunión con nosotros, y esta comunión nuestra sea con el Padre y con su Hijo Jesucristo" (1 Jn., 1,2-3). Por tanto siguiendo las huellas de los Concilios Tridentino y Vaticano I, se propone exponer la doctrina genuina sobre la divina revelación y sobre su transmisión para que todo el mundo, oyendo, crea el anuncio de la salvación; creyendo, espere, y esperando, ame. 

 1. El Santo Concilio, escuchando religiosamente la palabra de Dios y proclamándola confiadamente, hace cuya la frase de San Juan, cuando dice: "Os anunciamos la vida eterna, que estaba en el Padre y se nos manifestó: lo que hemos visto y oído os lo anunciamos a vosotros, a fin de que viváis también en comunión con nosotros, y esta comunión nuestra sea con el Padre y con su Hijo Jesucristo" (1 Jn., 1,2-3). Por tanto siguiendo las huellas de los Concilios Tridentino y Vaticano I, se propone exponer la doctrina genuina sobre la divina revelación y sobre su transmisión para que todo el mundo, oyendo, crea el anuncio de la salvación; creyendo, espere, y esperando, ame. 

In this episode, Dr. Luke Arredondo discusses the second half of Dei Verbum, the Vatican II document on divine revelation, and especially focuses on the concept of the biblical renewal the council called for. He also offers some suggestions for resources to help Catholics put the Scripture at the heart of their prayer lives. 

Why don't Catholics believe in sola scriptura (Scripture alone) as the authority of faith? This is a common question posed to Catholics, but are we prepared to answer it? In this episode of Draw Near, Fred and Kara take up this question of authority pulling from Scripture itself. What is Divine Revelation? It is Scripture and Tradition, and the Magisterium of the Church is at the service of what has been divinely revealed. Through God's great love, he did not leave us to lean on our understanding (Proverbs 3:5-6). Instead, he gave his authority to leaders in the Church, and that authority has been handed on. He gave us a gift in the Church. Church hierarchy Scripture passages mentioned: Old Testament: Exodus 24 (there are others not mentioned in the show as well!) New Testament: Lk 22: 31-32; Lk 8:51, 9:28; Lk 9:1, 22:28-30; Lk 10: 1, 17_** Dei Verbum (https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html) written by Pope Paul VI Papacy Draw Near Episode: Until the King Returns (https://share.fireside.fm/episode/2wPRj5Ul+0wu_3tSo) Priesthood My Lord & My God Episode: Giving the vineyard to "others" (https://share.fireside.fm/episode/TWkJv-N5+DS3a2gK0) Resources mentioned: Catholicism and Fundamentalism (https://amzn.to/3MzUFhz) by Karl Keating Rome Sweet Home (https://amzn.to/3WhLEwH) by Scott Hahn Catholic Answers website (https://www.catholic.com/?gad=1&gclid=CjwKCAjw04yjBhApEiwAJcvNoW2SEhBufYXfXV47t-fy-YOuqWz3lVPT99SdFEVzuUd6OxvKmb4mxxoCZyMQAvD_BwE) Who are "Fred and Kara?" Find out by visiting our home page. (https://www.drawnear.me/) Join the Draw Near Community Space on Suscipe.co (https://community.suscipe.co/share/M1CQceCQ6cMeBTIB?utm_source=manual) Click here (https://www.drawnear.me/donate) to become a supporter/patron! "Like" and follow us on Facebook! (https://www.facebook.com/fredandkara) "Follow" us on Instagram (https://www.instagram.com/drawnear.me/). Book Fred and/or Kara to speak of do music by visiting the Draw Near "booking page (https://www.drawnear.me/booking)." Like our podcast? Hit that “subscribe” button AND the notification button/bell to know when new episodes are posted! Give us a rating! Leave a review! Tell your friends! Even more, pray for us! Draw Near Theme © Fred Shellabarger & Kara Kardell

1. El Santo Concilio, escuchando religiosamente la palabra de Dios y proclamándola confiadamente, hace cuya la frase de San Juan, cuando dice: "Os anunciamos la vida eterna, que estaba en el Padre y se nos manifestó: lo que hemos visto y oído os lo anunciamos a vosotros, a fin de que viváis también en comunión con nosotros, y esta comunión nuestra sea con el Padre y con su Hijo Jesucristo" (1 Jn., 1,2-3). Por tanto siguiendo las huellas de los Concilios Tridentino y Vaticano I, se propone exponer la doctrina genuina sobre la divina revelación y sobre su transmisión para que todo el mundo, oyendo, crea el anuncio de la salvación; creyendo, espere, y esperando, ame.

In this episode, Dr. Luke Arredondo examines the historical context and the first half of the Vatican II document on divine revelation, Dei Verbum. 

This week, Paul and Dominic discuss the development of doctrine. Has Church teaching changed? If so, how does it change? We draw deeply from Pope Francis, Pope Benedict, Pope Paul VI, and Dei Verbum to answer these questions. We also discuss what Paul calls the Hermeneutic of Traditionalism. This is the false understanding of tradition and authority that proposes that Catholics can use past teachings to critique, or even denounce, current teachings. “The Church is not only Denzinger, that is, the collection of dogmatic passages, of historical things. This is true, but the Church develops on her journey in fidelity to Revelation. We cannot change Revelation. It's true the Revelation develops. The word is ‘development' — it develops with time. And we with time understand the faith better and better. The way to understand the faith today, after Vatican II, is different than the way of understanding the faith before Vatican II. Why? Because there is a development of knowledge. You are right. And this isn't something new, because the very nature — the very nature — of Revelation is in continual movement to clarify itself.” (Pope Francis, Meeting of the International Union of Superiors General, May 10, 2019). Links:  The Hermeneutic of Traditionalism: https://wherepeteris.com/the-hermeneutic-of-traditionalism/  “I'm still teaching the same things I always taught…” https://wherepeteris.com/im-still-teaching-the-same-things-i-always-taught/ ABOUT POPE FRANCIS GENERATION Pope Francis Generation is the show for Catholics struggling with the Church's teaching, who feel like they might not belong in the Church anymore, and who still hunger for a God of love and goodness. Hosted by Paul Fahey, a professional catechist, and Dominic de Souza, someone who needs catechesis. Together, we're taking our own look at the Catholic Church– her teachings and practices- from 3 views that changed our world: the Kerygma, the doctrine of theosis, and the teachings of Pope Francis. Together, with you, we're the Pope Francis Generation.SUPPORT THIS SHOW: This show is brought to you by Pope Francis Generation, a project to explore Catholicism inspired by Pope Francis. Founded by Paul Fahey, you can follow the newsletter, join the group, and become a supporting member. Your donations allow us to create the resource you're enjoying now as well as much more. Paid subscribers get to watch each episode before everyone else and receive subscriber only posts. Check out: popefrancisgeneration.comABOUT PAUL FAHEY Paul lives in Michigan with my wife, Kristina, and five kids. He's a catechist, retreat leader, counseling student, as well as a contributor and co-founder of Where Peter Is.ABOUT DOMINIC DE SOUZA SmartCatholics founder, Dominic de Souza, is a convert from radical traditionalism – inspired by WherePeterIs, Bishop Robert Barron, and Pope Francis. He is passionate about helping ordinary Catholics break the ‘bystander effect', and be firstresponders. “We don't have to be geniuses. We just have to show up with witness and kindness. Christ does the rest.” Today he hosts the SmartCatholics community. smartcatholics.comJOIN FATHERS HEART ACADEMY Discover the truth and hope of Church teachings through a study of magisterial documents, access to Paul Fahey's podcasts and articles, and a supportive community of learners. Join here: http://www.fathersheartacademy.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/popefrancisgeneration/message

Giuli, Adrianna and Sofi dive into the topic of tradition. Why are we misguided when we instinctively reject authority as a limitation? Can tradition instead be something living that enhances our reason and freedom? How is tradition handed on from one person to the next, and how can we be authentic authorities of our tradition? // Our media recommendation is the novel Les Miserables by Victor Hugo and its most recent film adaptation (which is currently available on Netflix). And our monthly challenge is to both recall someone who has been an authentic authority of the tradition for you, and to consider that you are called to propose this tradition to the freedom of another. // We'd love to hear from you! Write to us at pilgrimsoulpodcast@gmail.com or find us on Instagram at @pilgrimsoulpodcast. Our website is www.pilgrimsoulpodcast.com. // Other resources we mention: - Dei Verbum: www.tinyurl.com/bdcvdfbe - The Communion and Liberation Christmas poster: https://english.clonline.org/pubblications/posters - Saint Bernard of Clairvaux's third sermon for the vigil of the Nativity of the Lord - An audience of Pope Benedict XVI from 2006: www.tinyurl.com/5n6auhfp - Luigi Giussani's books “The Religious Sense”, “The Risk of Education”, and “Generating Traces in the History of the World” - Hans Urs Von Balthasar's “Movement Toward God” in volume 3 of Explorations in Theology - Alberto Savorana's biography “The Life of Luigi Giussani” - Max Weber's lecture “Science as a Vocation” - G.K. Chesterton's book Orthodoxy - John Henry Newman's “Essay on the Development of Christian Doctrine” - Jaroslav Pelikan's lecture “The Vindication of Tradition" // Our theme music is Nich Lampson's “Dolphin Kicks.” We are part of the Spoke Street media network: check it out at www.spokestreet.com.

What can we know about God? The Catechism tells us three important things: 1) We can know God with our human reason, but 2) that knowledge will always be limited, and 3) we rely on God to reveal himself to us. Fr. Mike warns us that learning who God is requires self-surrender and abnegation, for the human heart struggles to recognize the infinite gap between Creator and created. Today's readings are Catechism paragraphs 36-43. 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. 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.

From Graham Greene's novel The Power and the Glory, set in Mexico during the Communist persecution of the Catholic Church in the twentieth century, there is a great line from an atheist, who fully embraces his “faith.” It's interesting, in hindsight of my own experience: to not believe in God takes every bit as much faith in the end as does believing in God. However, the outcome of how you see the world is radically different. The character is an angry man who is hunting down the “Whiskey Priest,” a drunk, corrupt, unheroic hero who needs to be snuffed out, because snuffing out the priest will kill off God for good (this is another Herschel Walker Trade, which I'll discuss in future posts). Of course, this “kill ‘em all” approach has been the error of anti-Catholics since Nero first blamed followers of Jesus Christ for the fire in Rome. An unbeliever writhes at the stereotype of the faithful fool. He loathes the idiot who prays and believes in angels and demons. Why? Because he knows better. He knows that religion is all smoke and mirrors. It's all b******t, and he knows it. He knows that sees the wizard behind the curtain. These words could have come from my mouth or mind, even though I wasn't physically hunting priests to kill them:“It infuriated him to think that there were still people in the state who believed in a loving and merciful God. There are mystics who are said to have experienced God directly. He was a mystic, too, and what he had experienced was vacancy – a complete certainty in the existence of a dying, cooling world, of human beings who had evolved from animals for no purpose at all. He knew.” Yes, he knew. I knew. But I know now, too. Don't we all know? That is, after all, the point of the “tree of knowledge” in the garden. When we eat from that tree, we know, and we think we know better than God. We turn away from God. Genesis, what a timeless old thing it is! How on earth did the sacred writer know how to craft it so elusively and accurately throughout all the ages? Oh, right. I forgot: it's because God inspired the sacred author of Genesis (and I'll refer you to Dei Verbum for expansion on that idea, which is a worthy read for Catholics and anti-Catholics alike, and I would recommend followups of Faith and Reason (Fides et Ratio) and The Splendor of Truth (Veritatis Splendor). And if you've gone that far, you might as well read the Prologue and Part One of the Catechism). What the atheist “knows” is not known any more than what the believer “knows,” but assumes a similar kind of faith. In other words, to quote The Big Lebowski, you can say to either one, “That's just, like, your opinion, man.” But of course, one is right and one is wrong, but neither can ever prove it. After adopting the ideas of unbelief for about fifteen years, I realized that I do not have enough faith to be an atheist, particularly after witnessing addiction recovery miracles and seeing, literally, the power of prayer in real people's lives, including my own. The unbeliever's belief requires a kind of assent that is not at all different from the person of faith (and I'll refer you to John Henry Neumann and G.K. Chesterton for expansions on the idea of assent). We are assenting to a faith, like it or not, whichever way we lean, and the reason endless debates rage over the existence of God is because both sides “know” they are right and have ample arguments to defend their view. Yet only one can be right. Only one will be proven correct, and the test date is usually unscheduled, kind of a pop quiz, that happens with the final beat emitted from of our hearts. This makes for a lot of anger between the tribes of believers and unbelievers, because both “know” they are right. However, the unbelievers should never be mocked, because that is their job: to mock us believers. They get to keep that for themselves. They don't have much else to hold onto, so mockery and condescension remains theirs. To be mocked for having faith in God should not bother any person of faith. Seriously, faith is a gift. If you've been to a party where everyone received a gift except for you, the feeling results in sadness or anger, but the wound of being left out leads to envy. Sour grapes, insults on intelligence, accusations of inbreeding, and variations on the phrase “I don't need a crutch” are just some of the results of envy. The error of envy plays out in toddlers and adults in interesting ways. You'll notice that Jesus never exhibits any behaviors related to envy. Believers, as always, should imitate him and pray for strength daily. All adversity should be received as exercises in humility and for every insult for faith we should give thanks to God for the opportunity to be tested and grow in faith.The meaning of life is wrapped up faith in God. It fills the Big Empty. Those without faith cannot grasp this. It's impossible. If I try to explain that I believe in miracles to an atheist, the wall around them is built up so tall that they cannot even hear a word I'm saying. I had the same wall. The atheist will often say, “I just need more evidence,” meaning a sign, like the parable of the Rich Man and Lazarus, but even if Jesus flew around in the sky in front of them, they would start explaining the physics and asking for a video to review if he was wearing a jetpack. In fact, I had this very conversation about miracles recently with an atheist, and we spoke about the “calming the storm” miracle, and his answer was that science can do that, it can control the weather now. But I have yet to see a meteorologist reach out his hand and stop the wind and waves instantly. I didn't bother to ask, “What about the walking on water?” but surely he would have had a material cause, like a reef beneath Jesus' feet, or a first century paddleboard. My point is that you must take a leap of faith on miracles in order to believe. The alternative is to find material reasons for divine things, or deny the stories altogether. Many modern people have done all the way in trying to solve the problem, denying that Jesus ever existed. The problem with that is, like the ostrich, God still exists even while the head is underground. The walling-in of our wonder is what keeps us from opening up, from filling the God-shaped hole in our hearts. (This is where I start praising Protestants and Evangelicals if any are still here...) Many believers of non-Catholic faith are enriched and filled with the Holy Spirit, and many understand the faith part better than Catholics. I'm talking about Evangelicals and Protestants. (Here is where I even praise “faith alone” a little bit…) The great thing about “faith alone” is that people meet Jesus this way, without having to assent to the whole Catechism of the Catholic Church and go through an RCIA class for six months. Luther lowered the barrier of entry, and Jesus certainly criticized the Pharisees for keeping the kingdom of God from the people. Catholics can trend toward Pharisaism, and this is a well-known charge against the Church. Rules and regulations are needed, and must be adhered to, otherwise the whole thing falls apart. After all, Jesus said he didn't come to throw out the law but to fulfill it, and he also said that we must do more than just pray and say “Lord, Lord!” There are things that must be done. There are works like “Be baptized and believe” and “If you love me, keep my commandments” and “Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received; freely give.”While I don't believe that ease of entry into salvation is true with sola fide, that idea certainly gets people through the door. The ball gets rolling very quickly when someone is ready to change. So if someone is drawn to Jesus through a concert-style service or an altar call, there are far worse things I can think of people doing. I just don't think that it's the fullness of the faith. I believe that there is more to it, and that the Tradition that goes back to Peter is the Church, the one, holy, catholic, and apostolic Church that is guided by the Holy Spirit. The simple invite of “Have you accepted Jesus Christ as your personal savior?” has always seemed too easy to me, but I have seen it change lives in dramatic and stunning ways when someone takes it to heart, when it is not coerced or faked. I know Evangelicals and Lutherans who are on fire for God, and even though they say “works” are not necessary, these on-fire believers are engaged in mucho works, body and soul, helping people pray and get along in this world. And that is a beautiful thing. But the problem is that it leads to the Pink Cloud too often. What is the pink cloud? Addicts who get sober can experience a Pink Cloud after about thirty days of sobriety, and everything is wonderful. Life is amazing. Love is everywhere. And then the euphoria wears off. Many relapse because this new high of sobriety has dulled. The new feeling of being reborn in sobriety fades as real life plods along with the march of days. Thus are newly sober people warned, “Beware of the Pink Cloud.”In a similar way, the euphoria of an altar call or instant conversion lacks long-term staying power, because it's too easy. Having attended a few services in my life where sinners feel moved to come up to the altar, I watched with skepticism as it felt too dramatic. Perhaps too emotional, as feelings do not always last. This is why watching Marcus Grodi's “Journey Home” conversion stories is so compelling. These are five year or ten year or twenty year conversion stories. There is meat and potatoes in these stories, of life, learning, hard knocks, and revelations. Recently, a celebrity, Shia Leboeuf, did an interview on his conversion and said that “It didn't feel like they were trying to sell me a car.” He nailed it. He nailed the problem of cheap and easy evangelization. It's too glossy, too polished, too impersonal, too much sugar. Let me give some examples of this problem of feeling “sold” instead of assenting to Church teaching through a process of both reason and faith, as Chesterton and St. Augustine did. I can recall several attempts by people to evangelize me to Christianity while I was fallen away that repulsed me and pushed me further away from God than if they had scourged me with a whip. It was the sell. The approach. I think of these often now that I've returned to believe in Jesus, because they make me realize how obnoxious it is to sell religion to someone like it was soap or a gadget. Example #1: I was on a beach during spring break, drinking heavily, just like any good useless college student raised on Nirvana and Sublime, when a few attractive college girls approached. They wanted to hang out, but then within a short time, they asked if I had accepted Jesus as my personal savior. I said, “No,” and returned to the comfort of liquor.Example #2: I had paid $50 to do an “ejector seat” ride where bungee cords shoot you up into the air for three seconds of bliss, and right before we were about to eject, the operator said, “I can only hit this button if you've accepted Jesus Christ as your personal savior.” And rather than say, “No, let me off,” I said “Yes,” because I had paid $50 and didn't want to get off the ride. But it irritated me and ruined the experience because at that time I was still happy on the side of the devil. Example #3: I recall retreat groups coming to church as a kid, with super motivated adults and teens who wanted to stir up the spirit in us. But I didn't get it. I also didn't get it when some kids would apparently feel the spirit and start crying and want to give their life to Christ. The retreats just kind of hit me like pie in the face. I just wasn't ready to eat. The thing was, the people were trying hard and probably did convert some people, but I just couldn't buy in. Example #4: I attended an “all-night party” as a kid thinking it would just be bowling and basketball and movies, but then it turned out to be a Christian rock concert and an altar call where the singer needed, “Just ten more of you to come up to the stage and give your lives to Christ.” All the hand-waving and teary eyes didn't phase me, as I eyed the pizza from the open side doors. Example #5: I remember Jehovah's Witnesses knocking on the door and running an elevator pitch at me while I was hungover and watching football. It reminded me of when I had to sell candy bars for the local booster club as a kid, and I hated it then, and I knew the candy bar buyers hated forking over a dollar for sub-par milk chocolate. Likewise, I cringed watching these people try to sell religion to me when I was not yet in the market. I also knew just enough about Jehovah's Witness theology to realize that it would be betraying my reason altogether to engage with them, so I said goodbye. Now, with all that said, I can tell you this: every single one of those people who tried to convert me had a lot better grip on life than I did, since drinking was my escape, my idol. Drinking and goals was the game, I thought, and despite having a decent sense of Biblical stories, I had zero idea why anyone was pushing these old tales my way. All I saw was a bunch of rules. I felt like Cool Hand Luke, when he said, “I ain't heard that much worth listenin' to. There's a lot of guys layin' down a lot of rules and regulations.” I'm pretty sure I actually wanted to be Cool Hand Luke, come to think of it. At the start of this series I talked about selling, because that is what people do with their worldviews. What's so strange about the Catholic Church is that it does not feel like a sale, because much of what they teach runs against our desires and instincts. What an awkward pitch it is. It's almost an anti-sales pitch, which is why we have to wrestle with it for so long. Just as Jesus confounded us and refuted our expectations, so does the Church. But for those of us who end up buying Catholicism, it's eventually purchased because it works. It is proven to work. People arrive at this place because nothing else has worked. Peter famously said to Jesus, “Master, where else will we go?” The Catholic Church is the last stop after all other sources of “truth” have been tried and found untrue. This has been the conclusion of people in every generation for 2,000 years. We may not like the pitch or the demonstration, but the application of it works. It offers sanity in a world of half-truths. It requires elevating faith ever so slightly over reason, but just barely. The beauty of Catholicism is that you get to keep your reason - all of it - and add on the mysteries of faith to it. It enriches reason because it tears down the wall of needing material answers for everything. It throws out religious fundamentalism while keeping the laws of physics, the Commandments, miracles, and the richest trove of literature and stunning architecture the world has ever known. Also, it's not forced upon anyone. It doesn't feel like trickery. How could it? The pitch takes away things that we perceive to be pleasure, so the gloss is off the flyer. The pitch is not easy, not a quick solvent or pill to swallow, but more of a tough love. It's like a stern but loving family that sits you down to say: “This will be difficult, but you can be holy. First, grow up and take responsibility, and second, be humble and return to the faith of a child. Now start praying and serving others.” What bothers me about saying “I accept Jesus as my personal savior” and being done with progressing to salvation is this: if it sounds too good to be true, it probably is. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.whydidpetersink.com

"In the beginning was the Word..." (John 1). Merry Christmas!!! Today, we go through the Vatican II document on the Word of God, Dei verbum. Sacred Scripture is of critical importance to the life of a Christian because in it God reveals Himself to us. Dei verbum

What promise do we get about Scripture in the pages of Dei Verbum? Al discusses, and Robby Gallaty helps us understand who Jesus was. Being a disciple of Jesus is an adventure – Daniel Keating explains why.

God is revealed through His Creation. Psalm 19 sings, "The heavens declare the glory of God; the skies proclaim the work of his hands." God also reveals himself in history through His Words and Deeds. Finally, God revealed Himself in His Son, the Lord Jesus Christ. Scripture and Tradition are the effects, not the cause, of God's revelation. What does this mean? Is the Word of God a Jigsaw Puzzle or a game of Scrabble? Readings for the 29th Sunday in Ordinary Time: https://bible.usccb.org/bible/readings/101622.cfm Music by the St. Mark Choir for Tenebrae pursuant to One License, we #A-726294

In the final episode of their series examining the documents of Vatican II, Deacon Patrick Jones, Deacon Doug Flinn and Veronica Ambuul are joined by Donna Hessel, an instructor for the Denver Catholic Catechetical School and long-time director of faith formation at St. Peter Parish in Monument. The four discuss Dei Verbum, the Dogmatic Constitution on Divine Revelation.

It's Time to Address the Papal Elephant in the RoomPope Francis is the 266th Pope of the Holy Catholic Church, having been elected to the papacy following the vacancy left by Pope Benedict XVI's resignation. I will be the first to admit that I was beyond upset when Benedict announced his resignation. I entertained all sorts of notions of conspiracy theories and that he must be being forced to resign in some way, though he has maintained that the decision was his and borne from personal prayer and discernment. When Pope Francis became Pope, I was watching the news like everyone else in the world. I heard the words “Habemus Papam [we have a pope], Cardinale Bergoglio.” Who?!? Who was this Argentinian Italian Cardinal? What? He's a Jesuit? He's chosen the name “Francis”?!? How odd. Then, over the last nine years, I have been edified, inspired, and emboldened by Pope Francis to have an ever greater zeal for evangelization and a decreased sense of materialism. His document Evangelii Gaudium (2013) is spectacular. I also enjoyed many of the teaching points of Laudato Si (2015). Gaudete et Exsultate (2018) has some solid moments as well! I also particularly like this line from Fratelli Tutti (2020): “We gorged ourselves on networking, and lost the taste of fraternity (FT, 33).” That is a fantastic line. The most recent document on the Eucharist is beautiful, though it does not offer anything substantial new in terms of reflection. No Shortage of Issues With the Current PontificateI know there has been some controversy lately about this document, claiming that the Pope is advancing some sort of Lutheranesque sola fide doctrine, but I unequivocally denounce these criticisms as the bad fruit of uncharity.What I want to stress here is that I have read every encyclical and exhortation that Pope Francis has published, including those not previously listed. I always try to give him a fair shake and read the documents charitably. But I have also been irritated, outraged, scandalized, and befuddled by Pope Francis, especially every time he speaks to reporters on airplanes, gives interviews to atheists who do not take notes, gives talks and sermons that suggest novel interpretations [always bad news when it comes to Church teaching], betrays the Church in China over and over again, allows too much nonsense to continue [in Belgium, Germany, the Amazon, et. al.], says something jesuitically ambiguous, or refuses to clarify matters of doctrine. There are plenty of things to be worried about with Pope Francis. However, I wonder if there are elements in the Church that are looking for problems where there are none. It is perfectly appropriate to charitably criticize error and imprudence. It is not okay to invent mountains out of molehills, or, as the case may be, to invent mountains out of level ground.Pope Francis has done and said many things which are problematic and borderline heretical (many of those in my company would argue that the line has been crossed numerous times into formal or material heresy). His general ambiguity and lack of clarity make it exceptionally difficult to have conversations about the consistency and authority of the Church with radical traditionalists [sedevacantists and those that reject Benedict's resignation], Protestants, Orthodox Christians, and non-Christians alike. This is especially the case in a climate of many lackluster, cowardly bishops and priests [not all, of course], an immobilized laity, a growing contingent of lapsed Catholics, and the ever-looming sex abuse crisis.Many in the Church are worried. Many of my friends have reached out to me to have conversations about the shenanigans they are seeing coming out of the Vatican or from Pope Francis himself. What are we, as faithful Catholics, to make of such turbulent times? I thought it might be fruitful to dive into what the Magisterium is and how we can evaluate levels of Magisterial authority.What is the Magisterium?Jesus Christ is God, the Second Person of the Blessed Trinity, and the Incarnate Word of God. He is also our King, reigning as our sovereign Lord. As the full revelation of God to man, He imparted all that He taught, did, implemented, and is to the Apostles. As the fathers of the Second Vatican Council put it in Dei Verbum, the sacred constitution on the Word of God:“... Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth (DV, 4).”The Church is His Body, of which He is the Head, and He reigns still. In obedience to Him, the faithful here on Earth continue to perpetuate this sacred Deposit of Faith, which is Sacred Tradition and Sacred Scriptures, until He comes again in glory. The council fathers, in the constitution on the Church, Lumen Gentium, said this:“This Sacred Council, following closely in the footsteps of the First Vatican Council, with that Council teaches and declares that Jesus Christ, the eternal Shepherd, established His holy Church, having sent forth the apostles as He Himself had been sent by the Father; and He willed that their successors, namely the bishops, should be shepherds in His Church even to the consummation of the world. And in order that the episcopate itself might be one and undivided, He placed Blessed Peter over the other apostles, and instituted in him a permanent and visible source and foundation of unity of faith and communion. And all this teaching about the institution, the perpetuity, the meaning and reason for the sacred primacy of the Roman Pontiff and of his infallible magisterium, this Sacred Council again proposes to be firmly believed by all the faithful. Continuing in that same undertaking, this Council is resolved to declare and proclaim before all men the doctrine concerning bishops, the successors of the apostles, who together with the successor of Peter, the Vicar of Christ, the visible Head of the whole Church, govern the house of the living God (LG, 18).”The Magisterium, simply put, is the teaching authority of Jesus Christ to authentically interpret the Deposit of Faith in the age of the Church passed on to the Apostles and their successors: the Pope and the bishops in union with him. As History progresses, we have new technology, means of communication, and techniques which change the way we interact with one another and how we understand the world around us. As such, in His Wisdom, God gave us the Magisterium to faithfully interpret the perennial and unchanging teachings of the Church on Faith and Morals in contemporary circumstances, from age to age.It is important to emphasize this last point: Church teaching on Faith and Morals cannot, does not, and will not change. As the Second Vatican Council clearly teaches: “The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (DV, 4).”The Church's Magisterium, therefore, does not give us new teachings that contradict old ones, nor does it give us new revelations or pretend to alter the foundational doctrines and dogmas of the Holy Faith. The Magisterium, at any given time, is beholden to the preceding Magisterium. We faithfully echo on the words, life, and teachings of Jesus Christ and His Church without substantial change. A Religion of the Word - The Supreme Rule of FaithThe Word of God is the supreme rule of faith - the standard by which the Divine and infallible faith can be tested. The rule of faith and the Faith itself are from the same divine wellspring. This rule of faith is not extrinsic to the faith nor is it an add-on to the faith. Truly, the Word of God is not a collection of writings or even teachings. The Word of God is Jesus Christ Himself. We are not a religion of the book of God, but rather a religion of the Word of God.The Word of God flows into Sacred Scripture and Sacred Tradition. Sacred Scripture is the driving force of doctrine. The written word of God is inerrant and faithfully transmitted and guarded from error by Holy Mother Church. Sacred Tradition is not primarily a collection of doctrines, but, as the Directory for Catechesis teaches: “is a life of faith that is renewed every day (Dir. 26).” As St. Vincent of Larens taught, Sacred Tradition advances, “consolidated with the years, developed with time, deepened with age (ibid.).”How then can we arrive at the true interpretation of Sacred Scripture and Sacred Tradition? This is where the Magisterium comes in. The Directory for Catechesis puts the relationship between Scripture, Tradition, and Magisterium well:“The Church's Magisterium, supported by the Holy Spirit and endowed with the charism of truth, exercises its ministry of authentically interpreting the word of God, which it serves. The Magisterium therefore performs the ministry of safeguarding the integrity of Revelation, the word of God contained in Tradition and in Sacred Scripture, and its continual transmission. It is this living Magisterium that interprets it in a consistent manner and is subject to it (cf. DV 10) (Dir. 26).” The living Magisterium interprets Scripture and Tradition in a consistent manner. And the key phrase for today's discussion is that the Magisterium is “subject to” the Word of God. Remember, the supreme rule of faith is the Word of God, Jesus Christ. The Church cannot and will not contradict Jesus on Faith and Morals because the Church is divinely guarded by the charism of infallibility.How Do We Weigh Magisterial Teachings?Doctrine does not change, but it can develop, in a certain sense. Therefore, it is important to understand what is set dogma, what is developed doctrine, what is merely a discipline, and so on. We need to be able to weigh magisterial authority. Not everything the Church teaches is marked by infallibility. For example, let's look at the 1998 profession of faith that used to be used when someone assumed a certain office in the Church. Following the public profession of the Nicene Creed, they would say:“I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals. Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman pontiff or the College of Bishops enunciate when they exercise their authentic magisterium, even if they do not intend to proclaim these teachings by a definitive act.”So, some things are definitively proposed on faith and morals; to these, we firmly accept and hold. We give “religious submission of intellect and will” to the teachings of the Pope or college of Bishops when they speak together, even on matters other than faith and morals, even in the ordinary magisterium. Clearly from this, we see a distinction in level of authority and level of adherence to this spectrum of Church teachings.The main categories, in order of importance are: 1) dogmas, 2) other infallible statements, 3) doctrines that have not been taught infallibly, 4) theological opinions, 5) other non-doctrinal statements.* DogmaDogmas of the Church are truths that the Magisterium teaches infallibly as being divinely revealed in Sacred Scripture and Sacred Tradition. These can be taught by the Pope, an ecumenical council, or by the Church's ordinary and universal Magisterium. Dogmas require the theological assent of faith by all members of the faithful. We are not free to dissent from them in any way. To obstinately place them in doubt or deny them is to fall under the censure of heresy. HeresyAs an aside, a lot of people speak about this priest or that, or bishop, pope, or lay person, being a heretic. We have to understand the difference between the crime of heresy and sin of heresy. Formal heresy (the crime of heresy) is “the wilful and persistent adherence to an error in matters of faith” on the part of a baptized person; the persistence in error comes from having been formally corrected but continuing in error. Heresy is a grave sin as well, even if it is committed privately. The important note here is that heresy is the crime and sin of corrupting dogmas of the Church. Heresy is thrown around a lot today as a term, but most of the time the issues would better be described as either theological error or imprudence. For example, if the pope or a bishop phrases something in an unfortunate way, they could have misspoken or made a theological error without it rising to the grave sin and crime of heresy. We have to proceed in love of the truth but also in charity for the individual speaking or writing. * Other Infallible StatementsA step below dogma is “opinions to be held definitively” and these are taught infallibly but are not directly “divinely revealed.” The fact that only men can priests is infallible doctrine but not dogma because it is an open question, theologically, whether it is connected to divine revelation or is itself an example of divine revelation. There is a related discipline to this of clerical celibacy in the Latin Church and episcopal celibacy in the Eastern Churches. So, we see the dogma pertaining to the Sacrament of Holy Orders, the infallible doctrine and reality that only baptized men can validly receive this Sacrament, and the discipline of clerical celibacy. All three: dogma, doctrine, and discipline are important but in various weights and with different magisterial weight.According to St. John Paul II in Ad Tuendam Fidem, in such cases of infallible statements the faithful are “required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's magisterium, and on the Catholic doctrine of the infallibility of the magisterium in these matters. Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine and would therefore no longer be in full communion with the Catholic Church.”So, these statements still pack a lot of weight and are guarded by the charism of infallibility. Other examples of such infallible statements include:* When the Pope speaks ex cathedra with the authority of Peter. This is extraordinary magisterium.* When the bishops, in communion with the Pope, define doctrine at a General Council. This is also called extraordinary magisterium.* When the bishops, in communion with the Pope, together with the Pope, propose definitively in agreement, though they are dispersed. This is the ordinary and universal magisterium.* Doctrines That Have Not Been Taught InfalliblyWhen the Pope speaks in an ordinary, but authoritative way, we are required to submit our mind, intellect, and will, but it is not guaranteed to be infallible. Likewise, it is the case with bishops in communion with the Pope who teach authoritatively in their diocese. Just because these doctrines have not been infallibly declared does not make them unimportant. They are also part of the Deposit of Faith. Sometimes, in the history of the Church there has arisen solid reasons to take the time to define certain doctrines to protect against error or heresy.* Theological OpinionsTheological opinions are the next rung on the ladder. They are not infallible nor are they authoritative. The opinions of theologians can be in legitimate disagreement and ongoing dialogue.* Other Non-Doctrinal StatementsThere are some teachings of the magisterium that are not universal and to be held always. They are more or less circumstantial to time, customs, and culture. For example, if a Church document describes the state of a society, makes suggestions or exhortations, these are to be received with respect and a grateful heart, but do not require strict intellectual assent.Important Sources of Authoritative Catholic Teaching (Non-Papal)There is a hierarchy, not just of dogma, doctrines, and disciplines, but also of magisterial texts. The Church FathersThe writings of the Church Fathers, the writers of the first eight centuries of the Church, are accepted as true and authoritative when they speak “in unison” on a matter over those eight centuries. Repetition through the ages does matter. Doctors of the ChurchThe Doctors of the Church are those ecclesial writers who have been given this title for the great advantage given to the whole Church derived from their doctrine. There are now 23 Doctors of the Church who are held in very high esteem for their faithful teaching. The other Saints as well contribute to the great tradition of the Church in varying degrees through their lives and works.Rules of LifeThese rules govern communal life for certain communities and they have to be approved by the Pope. For example, the Benedictine Rule of Life is the ordered way of living as a Benedictine monk in a monastery.Code of Canon LawThe Code of Canon Law was first compiled from various sources in 1917 and was revised in 1982. The 1982 version is our current Church law which governs all Catholics of the Latin Rite. There is also a Code of Canon Law for the Eastern Churches. These canons are authoritative and binding on the faithful. Papal DocumentsPapal documents all carry various magisterial weight. The five main sources of these are (in order of importance): Wednesday audiences, Apostolic exhortations, encyclical letters, papal bulls, and the motu proprio.Wednesday audiencesEvery Wednesday normatively, when the Pope is in Rome, he gives an audience and a talk to those gathered in St. Peter's square. These audiences are authoritative when they involve teachings on faith and morals, but not infallible. For example, much of St. John Paul II's Theology of the Body was taken from his weekly Wednesday addresses.ExhortationsThe lowest authority of a Papal document is an apostolic exhortation. This is a document in which the Pope exhorts the faithful on a certain matter. An exhortation does not define doctrine, by design. It is higher in authority than a normal ecclesial letter. Exhortations usually follow a meeting of a synod of bishops to outline their deliberations.EncyclicalsA Papal encyclical or letter is a letter from the Pope to the entire Church. The first Encyclical was the first letter of St. Peter. The next recorded example after Peter is a letter from Pope Clement I to the Christians in Corinth. An encyclical seeks to clarify a certain doctrine. Therefore, it is part of the ordinary magisterium of the Pope and requires us to submit our mind and will on matters of faith and morals. Encyclicals have a high level of magisterial authority.Papal BullsA papal bull is a public decree or charter issued by the Pope. These are authoritative and binding. A Bull may treat statutes, appointment of bishops, dispensations, excommunications, Apostolic constitutions, canonizations, and convocations.Motu ProprioA motu proprio is technically a type of rescript, which is an official edict or announcement. A motu proprio is an official legal act taken by the Pope on his own power and volition and personally signed by him. It has full legal effect for Canon Law. Motu Proprio literally means “by his own hand.” Council DocumentsNext, let's take a look at three types of documents that come from General Councils: Constitutions, Decrees, and DeclarationsConstitutionsAn Apostolic Constitution is the most solemn form of legislation issued by the Pope. They are either doctrinal or pastoral. They are issued as Papal bulls because of their solemn and public form.DecreesA decree is an order or law given by the council and the Pope to the rest of the world or a specific group of people. These are legislative acts of the pope. These decrees have the full power of the Pope in making laws.DeclarationsDeclarations are more specific and usually address a specific topic. However, they still carry the same weight as other documents of a general council of bishops in communion with the Pope. So, they are authoritative and infallible on matters of faith and morals.CatechismsThroughout the Church's history, there have also been various written systematic presentations of the Faith. These are called Catechisms. Some are universal and others are for a particular locale. The Catechism of the Catholic Church was promulgated in 1992 originally and in English in 1997. This document was a game-changer. It was the first truly universal Catechism and was so beautifully compiled. It is the go-to standard in terms of understanding what the Church is and what she believes. The Baltimore Catechism was a question/answer Catechism which arose from a local council in Baltimore, Maryland in 1885. It is based on St. Robert Bellarmine's 1614 Small Catechism.The important thing to keep in mind about Catechisms is that they are compilations. They contain dogma, doctrine, and discipline. They contain prudential applications of principles and law. The doctrines contained in Catechism are thus magisterial, but they bear no more weight than before they were compiled in the Catechism.Judging the nature of a teaching…First, we can look at the nature of the document that teaches a doctrine. Some are more authoritative than others. For example, A papal encyclical is more authoritative than the weekly general audiences a pope gives, and the dogmatic constitutions of Vatican II are more authoritative than the council's decrees.The second test is the frequency with which the magisterium repeats a doctrine. If it is something mentioned only occasionally, or has not been mentioned in centuries, it will have a lower level of authority attached to it. But if it is something that the magisterium repeats with great regularity, it is more authoritative.The third test is the tone of the words used to express the teaching. If it is proposed briefly and tentatively, it will have less authority. If it is expounded at length or emphatically, it will have more authority.What To Do If the Pope Seems to Be In Error?So, what do we do when we think that Pope Francis is in error or is holding heretical positions? First, we pray for him. Second, we recognize that God alone judges the Pope… and I mean this juridically. Only the college of cardinals can formally correct the Pope in any sort of authoritative way. Further, no one can be found to be a manifest and formal heretic without a trial. In general, stop calling other people “heretics.” It is unhelpful and often uncharitable. We also need to remember that we must not be guilty of the sin of rash judgment in regards to the Pope (or anyone else, for that matter). The Fourth Council of Constantinople in Canon 10 says: “As divine scripture clearly proclaims, Do not find fault before you investigate, and understand first and then find fault, and does our law judge a person without first giving him a hearing and learning what he does?”I do not claim to have the answers. How do you solve a problem like Pope Francis? No clue. But I do know and believe that the Holy Spirit guides and guards the Church. I know and believe that the Church is the Body of Jesus Christ, our Lord, Savior, and King. And I know and believe that the entire apostolic action of the Church is directed always to the glory of the Father. I propose that we dive deep into the study and love of Sacred Scripture and Sacred Tradition. The perennial truths of the Faith will not and cannot pass away. When the Pope is truly in error, he ought to be charitably and fraternally corrected. But, if you are reading this (or listening to the podcast), then you are not likely to be the one to correct the Holy Father. Do not trust everything you hear from the armchair theologians and gossipers of the Church on YouTube and other podcasts. Theirs is a poison which does just as much, if not more, harm to the Church as anything we are seeing from the hierarchy. I know this was a much longer article/podcast than normal, but I did not want to shortchange any of the explanations. With much more left to say, I will opt to wait until another occasion. I will end with the words of St. Paul to the Thessalonians:“... test everything; hold fast to what is good (1 Thess. 5:21).”Thanks for reading Will Wright Catholic! Subscribe for free to receive new posts and support my work.Thank you for reading Will Wright Catholic. This post is public so feel free to share it. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit willwrightcatholic.substack.com

Many claim that the document Dei Verbum by the Second Vatican Council teaches that scripture contains error. Defenders of this view claim inerrancy is only partial, and limited to matters that pertain to one’s salvation. Is this true? Is this the correct view of Vatican II? Did the council fathers used weaponized ambiguity with phrases […]

On Tuesday, May 17, host Trey Cashion took listeners on a theological and liturgical tour of the Catholic Mass. This episode looked at the Introductory Rite and the Liturgy of the Word. Trey refreshes your memory and gives you some tips for helping children across various ages to understand why we do what we do. He also looped in two documents of the Second Vatican Council—Sacrosanctum Concillum and Dei Verbum—to help make the connection between the external form of worship and our inner disposition. Remember to pray, parent with a purpose, and prepare for God to amaze you. He will!

This week on RED-C Roundup our host, Dr. Thaddeus Romansky, interviews Dr. Richard DeClue, about the Vatican II major constitutions, Dei Verbum and Lumen Gentium.  Dr. DeClue is the Cardinal Henri de Lubac Fellow in Theology at the Word on Fire Institute. He specializes in systematic theology with a particular interest and expertise in the thought of Joseph Ratzinger / Pope Emeritus Benedict XVI.  Drs. Romansky and DeClue spoke first about who Cardinal Henri de Lubac was and his own involvement in the Vatican II Council formation, as well and his relationship to Cardinal Joseph Ratzinger. The spent the remainder of the episode discussing details of Dei Verbum and Lumen Gentium and their meaning and implications for the Church today.

Join Archbishop George Lucas and Kris McGregor as they continue their conversation on the Dogmatic Constitution on Divine Revelation. Discerning Hearts Podcast The post WM21 – Vatican II – Dei Verbum part 2 – Why it Matters: An Exploration of Faith with Archbishop George Lucas Podcast appeared first on Discerning Hearts Catholic Podcasts.

Join Archbishop George Lucas and Kris McGregor as they begin their conversation on the Dogmatic Constitution on Divine Revelation. Discerning Hearts Podcast The post WM20 – Vatican II – Dei Verbum part 1 – Why it Matters: An Exploration of Faith with Archbishop George Lucas Podcast appeared first on Discerning Hearts Catholic Podcasts.

The connections between the OT and the NT: Both show God's love, desire for a relationship with, willingness to lead and forgive. The OT looks for a Messiah; the NT presents the Messiah. (“What is concealed in the OT is revealed in the NT.”) Are the stories of the OT “true?” (See CCC paragraph 107, and Dei Verbum 11.) All true for the sake of our salvation. A given story may or may not be literally true (listen to senses of scripture) but is ALWAYS true as it describes the relationship between God and Mankind. These books are not intended as science texts or history texts: again, they are intended to describe the relationship between God and Man. 2 errors in studying the OT: “God COULDN'T have done it that way...science disproves it.” (God is God, he is Omnipotent.) “God MUST have done it that way, because that's what the Bible literally says.” (This ignores the way truths were communicated long ago. Remember the senses of scripture.) --- Support this podcast: https://anchor.fm/catholicbiblestudy/support

In this episode we welcome Fr. Matthew Maxwell. We will discuss in detail the meaning of the Sacred Tradition of the Church, the Sacred Scriptures, and the role of the Magisterium of the Church. Apostolic Tradition: Jesus Christ did not write a “text book” to transmit the revealed truths to all men, but instead established His Church on St. Peter and the Apostles, and entrusted to them the responsibility of passing on all those truths (the “Deposit of Faith”) to all generations through history, with the assistance of the Holy Spirit. Sacred Tradition is the transmission of the Deposit of Faith by the Apostles to their successors “by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received.” (Dei Verbum 7) Sacred Scripture: Some of the Apostles, and their immediate disciples put into writing—under the inspiration of the Holy Spirit—what they gathered from the life and teaching of Jesus Christ and the Apostles. Sacred Scripture contains and transmits infallibly everything that God wanted to communicate to men about the truths necessary for salvation. The Canon of Scripture is the entire list of books recognized by the Church as “inspired” by God. (Dei Verbum 11) The Magisterium of the Church is the “teaching authority” given by Christ to St. Peter, the Apostles and their successors. The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ" (DV 10). The Church puts forth the teachings of Christ through dogmas, symbols of Faith, Encyclicals, Documents of Councils of Bishops (like the Council of Trent, or the Second Vatican Council) and Catechisms. After discussing these points, Fr. Matthew will give us the story of how he discerned his call to be a Priest in Miles Christi, and some other fun facts! All these topics can be found in the Catechism of the Catholic Church, numbers 74 to 141. Besides, one of the Church Fathers, Tertullian, witnesses clearly to the truth of the Apostolic Tradition as a source of revelation, in one of his writings, which you can find in the Second Reading of the Office of Readings for the Feast of Sts. Philip and James (May 3). The quote is from his “Treatise On the Prescription of Heretics” (Cap. 20:1-9:21,3; 22,8-10: CCL 1, 201-204). It can be found here: https://www.crossroadsinitiative.com/media/articles/tradition-of-the-apostles-tertullian/  Email us at info@forcollegecatholics.org with any feedback, shout-outs, or questions you might have! Podcast Website: www.forcollegecatholics.org Miles Christi Religious Order www.mileschristi.org Intro music from www.pond5.com Recorded at the Miles Christi Family Center, South Lyon, Michigan Gear used - Mic: Shure MV7 Dynamic Microphone & ATR 2100-XLR - Recorder: ZOOM H6 Portable Recorder - Software: Adobe Audition

In this episode we discuss how the Fullness of God's Public Revelation came through Jesus Christ, true God and true Man. (Second Vatican Council, Dei Verbum, 2) He passed on the "Deposit of Faith" to the Apostles. This was transmitted in the Church, to future generations in two ways, through Tradition and The Sacred Scriptures. God granted the Holy Spirit to assist the Church in faithfully preserving intact that Deposit of Faith, and in correctly interpreting the Scriptures and Tradition through her Magisterium. All this can be found in the Catechism of the Catholic Church, 74 through 79 (link). The fact that all Catholics must firmly believe that Jesus Christ established only one Catholic Church as the only means of salvation is clearly stated in the document “Dominus Jesus”, number 16. All Catholics must firmly believe that the Lord Jesus will never abandon His Church. All Catholics must also believe that there is a continuity between the Church founded by Christ and the Catholic Church. The document can be found here: Library : Dominus Iesus (On the Unicity and Salvific Universality of Jesus Christ and the Church) | Catholic Culture OR in the Vatican Website (link). Podcast Website: www.forcollegecatholics.org Miles Christi Religious Order www.mileschristi.org Intro music from www.pond5.com Recorded at the Miles Christi Family Center, South Lyon, Michigan Gear used: - Mic: Shure MV7 Dynamic Microphone - Software: Adobe Audition