Pro-life, Ecumenism and Financial Stewardship

My passion is three-fold: Pro-life, Ecumenism and Financial Stewardship. Below is my research on the Catholic Church's teaching on the sanctity of life and financial stewardship. Also included is an article I wrote on ecumenism.

After months of studying Vatican II Documents and Encyclicals...and in-depth discussions with Catholics and Protestants (laity and clergy), I have come to the conclusion that all three issues are inextricably connected to each other.

Pro-Life

2 Chronicles 7:14 "If My people, upon whom My name has been pronounced, humble themselves and pray, and seek My presence and turn from their evil ways, I will hear them from Heaven and pardon their sins and revive their land."

Could there be anything more important to deal with than this evil tidal wave engulfing the United States?

God give us the strength, courage and wisdom to reverse this path to self destruction.

PASTORAL CONSTITUTION ON THE CHURCH IN THE MODERN WORLD GAUDIUM ET SPES PROMULGATED BY HIS HOLINESS, POPE PAUL VI ON DECEMBER 7, 1965

51. For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes.

Pope John Paul II
EVANGELIUM VITAE
To the Bishops, Priests and Deacons, Men and Women religious, lay Faithful, and all People of Good Will on the Value and Inviolability of Human Life 1995.03.25

CHAPTER III - YOU SHALL NOT KILL

"Your eyes beheld my unformed substance" (Ps 139:16): the unspeakable crime of abortion

58. Among all the crimes which can be committed against life, procured abortion has characteristics making it particularly serious and deplorable. The Second Vatican Council defines abortion, together with infanticide, as an "unspeakable crime".54

But today, in many people's consciences, the perception of its gravity has become progressively obscured. The acceptance of abortion in the popular mind, in behaviour and even in law itself, is a telling sign of an extremely dangerous crisis of the moral sense, which is becoming more and more incapable of distinguishing between good and evil, even when the fundamental right to life is at stake.

Given such a grave situation, we need now more than ever to have the courage to look the truth in the eye and to call things by their proper name, without yielding to convenient compromises or to the temptation of self-deception. In this regard the reproach of the Prophet is extremely straightforward: "Woe to those who call evil good and good evil, who put darkness for light and light for darkness" (Is 5:20). Especially in the case of abortion there is a widespread use of ambiguous terminology, such as "interruption of pregnancy", which tends to hide abortion's true nature and to attenuate its seriousness in public opinion. Perhaps this linguistic phenomenon is itself a symptom of an uneasiness of conscience. But no word has the power to change the reality of things: procured abortion is the deliberate and direct killing, by whatever means it is carried out, of a human being in the initial phase of his or her existence, extending from conception to birth.

The moral gravity of procured abortion is apparent in all its truth if we recognize that we are dealing with murder and, in particular, when we consider the specific elements involved. The one eliminated is a human being at the very beginning of life. No one more absolutely innocent could be imagined. In no way could this human being ever be considered an aggressor, much less an unjust aggressor! He or she is weak, defenceless, even to the point of lacking that minimal form of defence consisting in the poignant power of a newborn baby's cries and tears. The unborn child is totally entrusted to the protection and care of the woman carrying him or her in the womb. And yet sometimes it is precisely the mother herself who makes the decision and asks for the child to be eliminated, and who then goes about having it done.

It is true that the decision to have an abortion is often tragic and painful for the mother, insofar as the decision to rid herself of the fruit of conception is not made for purely selfish reasons or out of convenience, but out of a desire to protect certain important values such as her own health or a decent standard of living for the other members of the family. Sometimes it is feared that the child to be born would live in such conditions that it would be better if the birth did not take place. Nevertheless, these reasons and others like them, however serious and tragic, can never justify the deliberate killing of an innocent human being.

59. As well as the mother, there are often other people too who decide upon the death of the child in the womb. In the first place, the father of the child may be to blame, not only when he di-rectly pressures the woman to have an abortion, but also when he indirectly encourages such a decision on her part by leaving her alone to face the problems of pregnancy: 55 in this way the family is thus mortally wounded and profaned in its nature as a community of love and in its vocation to be the "sanctuary of life". Nor can one overlook the pressures which sometimes come from the wider family circle and from friends. Sometimes the woman is subjected to such strong pressure that she feels psychologically forced to have an abortion: certainly in this case moral responsibility lies particularly with those who have directly or indirectly obliged her to have an abortion. Doctors and nurses are also responsible, when they place at the service of death skills which were acquired for promoting life.

But responsibility likewise falls on the legislators who have promoted and approved abortion laws, and, to the extent that they have a say in the matter, on the administrators of the health-care centres where abortions are performed. A general and no less serious responsibility lies with those who have encouraged the spread of an attitude of sexual permissiveness and a lack of esteem for motherhood, and with those who should have ensured-but did not-effective family and social policies in support of families, especially larger families and those with particular financial and educational needs.

Finally, one cannot overlook the network of complicity which reaches out to include international institutions, foundations and associations which systematically campaign for the legalization and spread of abortion in the world. In this sense abortion goes beyond the responsibility of individuals and beyond the harm done to them, and takes on a distinctly social dimension. It is a most serious wound inflicted on society and its culture by the very people who ought to be society's promoters and defenders. As I wrote in my Letter to Families, "we are facing an immense threat to life: not only to the life of individuals but also to that of civilization itself".56 We are facing what can be called a "structure of sin" which opposes human life not yet born.

60. Some people try to justify abortion by claiming that the result of conception, at least up to a certain number of days, cannot yet be considered a personal human life. But in fact, "from the time that the ovum is fertilized, a life is begun which is neither that of the father nor the mother; it is rather the life of a new human being with his own growth. It would never be made human if it were not human already. This has always been clear, and ... modern genetic science offers clear confirmation. It has demonstrated that from the first instant there is established the programme of what this living being will be: a person, this individual person with his characteristic aspects already well determined.

Right from fertilization the adventure of a human life begins, and each of its capacities requires time-a rather lengthy time-to find its place and to be in a position to act".57 Even if the presence of a spiritual soul cannot be ascertained by empirical data, the results themselves of scientific research on the human embryo provide "a valuable indication for discerning by the use of reason a personal presence at the moment of the first appearance of a human life: how could a human individual not be a human person?". 58

Furthermore, what is at stake is so important that, from the standpoint of moral obligation, the mere probability that a human person is involved would suffice to justify an absolutely clear prohibition of any intervention aimed at killing a human embryo. Precisely for this reason, over and above all scientific debates and those philosophical affirmations to which the Magisterium has not expressly committed itself, the Church has always taught and continues to teach that the result of human procreation, from the first moment of its existence, must be guaranteed that unconditional respect which is morally due to the human being in his or her totality and unity as body and spirit: "The human being is to be respected and treated as a person from the moment of conception; and therefore from that same moment his rights as a person must be recognized, among which in the first place is the inviolable right of every innocent human being to life".59

61. The texts of Sacred Scripture never address the question of deliberate abortion and so do not directly and specifically condemn it. But they show such great respect for the human being in the mother's womb that they require as a logical consequence that God's commandment "You shall not kill" be extended to the unborn child as well.

Human life is sacred and inviolable at every moment of existence, including the initial phase which precedes birth. All human beings, from their mothers' womb, belong to God who searches them and knows them, who forms them and knits them together with his own hands, who gazes on them when they are tiny shapeless embryos and already sees in them the adults of tomorrow whose days are numbered and whose vocation is even now written in the "book of life" (cf. Ps 139: 1, 13-16). There too, when they are still in their mothers' womb-as many passages of the Bible bear witness60-they are the personal objects of God's loving and fatherly providence.
Christian Tradition-as the Declaration issued by the Congregation for the Doctrine of the Faith points out so well61-is clear and unanimous, from the beginning up to our own day, in describing abortion as a particularly grave moral disorder.

From its first contacts with the Greco-Roman world, where abortion and infanticide were widely practised, the first Christian community, by its teaching and practice, radically opposed the customs rampant in that society, as is clearly shown by the Didache mentioned earlier. 62 Among the Greek ecclesiastical writers, Athenagoras records that Christians consider as murderesses women who have recourse to abortifacient medicines, because children, even if they are still in their mother's womb, "are already under the protection of Divine Providence".63 Among the Latin authors, Tertullian affirms: "It is anticipated murder to prevent someone from being born; it makes little difference whether one kills a soul already born or puts it to death at birth. He who will one day be a man is a man already".64

Throughout Christianity's two thousand year history, this same doctrine has been constantly taught by the Fathers of the Church and by her Pastors and Doctors. Even scientific and philosophical discussions about the precise moment of the infusion of the spiritual soul have never given rise to any hesitation about the moral condemnation of abortion.

62. The more recent Papal Magisterium has vigorously reaffirmed this common doctrine. Pius XI in particular, in his Encyclical Casti Connubii, rejected the specious justifications of abortion. 65 Pius XII excluded all direct abortion, i.e., every act tending directly to destroy human life in the womb "whether such destruction is intended as an end or only as a means to an end".66 John XXIII reaffirmed that human life is sacred because "from its very beginning it directly involves God's creative activity".67 The Second Vatican Council, as mentioned earlier, sternly condemned abortion: "From the moment of its conception life must be guarded with the greatest care, while abortion and infanticide are unspeakable crimes".68

The Church's canonical discipline, from the earliest centuries, has inflicted penal sanctions on those guilty of abortion. This practice, with more or less severe penalties, has been confirmed in various periods of history. The 1917 Code of Canon Law punished abortion with excommunication. 69

The revised canonical legislation continues this tradition when it decrees that "a person who actually procures an abortion incurs automatic (latae sententiae) excommunication".70

The excommunication affects all those who commit this crime with knowledge of the penalty attached, and thus includes those accomplices without whose help the crime would not have been committed. 71 By this reiterated sanction, the Church makes clear that abortion is a most serious and dangerous crime, thereby encouraging those who commit it to seek without delay the path of conversion. In the Church the purpose of the penalty of excommunication is to make an individual fully aware of the gravity of a certain sin and then to foster genuine conversion and repentance.

Given such unanimity in the doctrinal and disciplinary tradition of the Church, Paul VI was able to declare that this tradition is unchanged and unchangeable. 72 Therefore, by the authority which Christ conferred upon Peter and his Successors, in communion with the Bishops-who on various occasions have condemned abortion and who in the aforementioned consultation, albeit dispersed throughout the world, have shown unanimous agreement concerning this doctrine-I declare that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium. 73

No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsically illicit, since it is contrary to the Law of God which is written in every human heart, knowable by reason itself, and proclaimed by the Church.

63. This evaluation of the morality of abortion is to be applied also to the recent forms of intervention on human embryos which, although carried out for purposes legitimate in themselves, inevitably involve the killing of those embryos. This is the case with experimentation on embryos, which is becoming increasingly widespread in the field of biomedical research and is legally permitted in some countries. Although "one must uphold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but rather are directed to its healing, the improvement of its condition of health, or its individual survival",74 it must nonetheless be stated that the use of human embryos or fetuses as an object of experimentation constitutes a crime against their dignity as human beings who have a right to the same respect owed to a child once born, just as to every person. 75

This moral condemnation also regards procedures that exploit living human embryos and fetuses-sometimes specifically "produced" for this purpose by in vitro fertilization-either to be used as "biological material" or as providers of organs or tissue for transplants in the treatment of certain diseases. The killing of innocent human creatures, even if carried out to help others, constitutes an absolutely unacceptable act.

Special attention must be given to evaluating the morality of prenatal diagnostic techniques which enable the early detection of possible anomalies in the unborn child. In view of the complexity of these techniques, an accurate and systematic moral judgment is necessary. When they do not involve disproportionate risks for the child and the mother, and are meant to make possible early therapy or even to favour a serene and informed acceptance of the child not yet born, these techniques are morally licit. But since the possibilities of prenatal therapy are today still limited, it not infrequently happens that these techniques are used with a eugenic intention which accepts selective abortion in order to prevent the birth of children affected by various types of anomalies. Such an attitude is shameful and utterly reprehensible, since it presumes to measure the value of a human life only within the parameters of "normality" and physical well-being, thus opening the way to legitimizing infanticide and euthanasia as well.

And yet the courage and the serenity with which so many of our brothers and sisters suffering from serious disabilities lead their lives when they are shown acceptance and love bears eloquent witness to what gives authentic value to life, and makes it, even in difficult conditions, something precious for them and for others. The Church is close to those married couples who, with great anguish and suffering, willingly accept gravely handicapped children. She is also grateful to all those families which, through adoption, welcome children abandoned by their parents because of disabilities or illnesses.

"Some men's sins are flagrant and cry out for judgment now, while other men's sins will appear only later." (1 Tim. 5:24)

Code of Canon Law

Can. 1398 A person who procures a completed abortion incurs a latae sententiae (automatic) excommunication.

Ecumenism

Matthew quotes Jesus in his Gospel, "A kingdom torn by strife is headed for its downfall. A household split into factions cannot last for long." (12:25) "He who is not with Me is against Me, and he who does not gather with Me scatters." (12:30)

Mahatma Ghandi was one of the most beloved leaders in the history of the world, advocating social and economic justice through peaceful means. He was a courageous man and his work was a great example of how to love your neighbor. He studied Christianity extensively and was an admirer of Jesus, the man, but never believed in Jesus as Lord...in large part because of how his "Christian" friends modeled their faith!

Paul warned us in 1 Corinthians 1:10, "I beg you, brothers, in the name of our Lord Jesus Christ, to agree in what you say. Let there be no factions; rather, be united in mind and judgment." And in his first letter to Timothy, "Have nothing to do with senseless, ignorant disputations. As you well know, they only breed quarrels and the servant of the Lord must not be quarrelsome but must be kindly toward all." (2:23-24)

"Go and make disciples of all the nations baptizing them in the name of the Father, Son and Holy Spirit." (Matthew 28:19)

"How indeed can we proclaim the Gospel of reconciliation without at the same time being committed to working for reconciliation between Christians? However true it is that the Church, by the prompting of the Holy Spirit and with the promise of indefectibility, has preached and still preaches the Gospel to all nations, it is also true that she must face the difficulties which derive from the lack of unity. When non-believers meet missionaries who do not agree among themselves, even though they all appeal to Christ, will they be in a position to receive the true message? Will they not think that the Gospel is a cause of division, despite the fact that it is presented as the fundamental law of love? " (6)

The Reformation

The Reformation occurred about 500 years ago. God obviously had a purpose. He permitted it to happen. Maybe it was because Catholics were making a mess of the Church and as Jesus told Peter, He was not going to let that "prevail." No one will disagree that the Church needed reforming. The debate however, continuing today, is how that reform was and has been conducted since that time.

The "enemy" consistently and relentlessly provokes division...among family, friends and Churches. Matthew and Paul, in their quotes above, warned us about satan's "divide and conquer" strategy. That warning permeates throughout all of Scripture. "Stay sober and alert. Your opponent the devil is prowling like a roaring lion looking for someone to devour." (1 Peter 5:8)

There are major theological differences of opinion between Catholics and Protestants...including the interpretation of God's Word. Even the 10 Commandments are not consistent with each other! But these differences should not prevent Christians from seeking common ground (essential Christian beliefs). It's not an all or nothing deal!

"The Catholic Church gladly holds in high esteem the things which other Christian Churches and ecclesial communities have done or are doing cooperatively by way of achieving the same goal. The union of the human family is greatly fortified and fulfilled by the unity, founded on Christ, of the family of God's sons." (4)

"The promotion of unity belongs to the innermost nature of the Church, for she is, "thanks to her relationship with Christ, a sacramental sign and an instrument of intimate union with God, and of the unity of the whole human race." Thus she shows the world that an authentic union, social and external, results from a union of minds and hearts, namely from that faith and charity by which her own unity is unbreakably rooted in the Holy Spirit. For the force which the Church can inject into the modern society of man consists in that faith and charity put into vital practice, not in any external dominion exercised by merely human means." (4)

The Protestant Reformation began a long and painful split in the Church. Catholics responded with a renewed diligent effort of reform and renewal within the Church. (8) It was desperately needed. Corruption at the highest leadership levels was proliferating mightily under the guidance of a formidable enemy, satan. Renewal was a positive result of Luther's challenges. (8)

Catholics should get to know the faith of their Protestant brethren better. In fact, they should get to know their Catholic faith better. "Venerate the Lord in your hearts. Should anyone ask you for the reason for your faith, be ever ready to reply, but speak gently and reverently." (1 Peter 3:15-16). Let me emphasize gently and reverently.

Protestants and Catholics, open your hearts to each other. Learn more about the early Church, its customs and traditions. Grow in communal spirit together, love each other the way God has always loved His children.

We know from reading the end of the Book that Christianity will ultimately prevail and the "enemy" knows it! The war has already been decided and we win! We give thanks to God for being so clear on that. However, battles in life will rage on until the end of time and battles can be lost if Christians neglect to put on their spiritual armor...daily.

"Put on the armor of God so that you may be able to stand firm against the tactics of the devil. Our battle is not against human forces but against the principalities and powers, the rulers of this world of darkness, the evil spirits in regions above. You must put on the armor of God if you are to resist on the evil day; do all that your duty requires and hold your ground." (Ephesians 6:11-13)

Renew Your Minds

"Do not conform yourselves to this age but be transformed by the renewal of your mind, so that you may judge what is God's will, what is good pleasing and perfect." (Romans: 12:2)

"But their primary duty is to make a careful and honest appraisal of whatever needs to be done or renewed in the Catholic household itself, in order that its life may bear witness more clearly and faithfully to the teachings and institutions which have come to it from Christ through the Apostles." (1)

Unfortunately, an esoteric approach to conducting the Mass (e.g., Latin, Priest with his back to the congregation) remained the practice until 1964. This was a major hindrance to effectively spreading the Gospel message and fostering Christian unity. Also the Catholic Church discouraged (by not encouraging) the laity from reading and studying the Bible, again, until 1964.

Many baptized Catholics tend to take their faith for granted and are surprisingly lacking in scriptural knowledge, as well as understanding the significance of the Church's history and its teaching. Too many Catholics are either cultural or habitual Catholics. Cultural meaning they attend Mass at Easter and Christmas and only occasionally at other times. Habitual meaning they attend every required Mass but their hearts and souls aren't in it...just meeting the obligation. Usually these are the folks who leave Mass immediately after Communion. God is looking for Committed Catholics, who love to come to Mass to honor Him and put Him first in every aspect of their lives.

"You shall love the Lord your God with your whole heart, whole soul, whole mind and whole strength." (Matthew 22:37)

"How I wish you were one or the other - hot or cold! But because you are lukewarm, neither hot nor cold, I will spew you out of My mouth!" (Rev 3:20)

Vatican II

Not much, directly affecting the laity, if anything, materially changed in the Catholic Church immediately after the Reformation, until 1964, over 400 years later, when the Second Vatican Ecumenical Council (Vatican II) convened. This Council had a profoundly positive impact on the Church. The reform of the Sacred Liturgy made the Mass more meaningful and understandable to most Catholics. (8) The Priest turned around and faced the Congregation during the entire Mass and Latin was replaced with the local (vernacular) language. Participation in the Liturgy, especially through music and shared responses increased visibly. (8) Reading the Bible also became more important in the daily life and worship of Catholics, and many new aids to studying Scripture became available. (8)

The Documents of Vatican II included new Constitutions, Declarations and Decrees of the Church. (15) They clearly defined the Church's position on everything from, the role of the Church in history...through today, to responsibilities of its clergy and laity, to faith and morals, to the need for diligent Scripture study. Most Catholics are not aware the Church has a Constitution(s), or any of these important, defining documents.

One of the most significant documents authorized by Vatican II was the Decree on Ecumenism: (1)

Excerpts:

"The Sacred Council exhorts all the Catholic faithful to recognize the signs of the times and to take an active and intelligent part in the work of ecumenism."

"In these days when cooperation in social matters is so widespread, all men without exception are called to work together, with much greater reason all those who believe in God, but most of all, all Christians in that they bear the name of Christ. Cooperation among Christians vividly expresses the relationship which in fact already unites them, and it sets in clearer relief the features of Christ the Servant. All believers in Christ can, through this cooperation, be led to acquire a better knowledge and appreciation of one another, and so pave the way to Christian unity."

"We must get to know the outlook of our non-Catholic brethren. To achieve this purpose, study is of necessity required, and this must be pursued with a sense of realism and good will. Catholics, who already have a proper grounding, need to acquire a more adequate understanding of the respective doctrines of our non-Catholic brethren, their history, their spiritual and liturgical life, their religious psychology and general background."

Pope John Paul II did a wonderful job of following up on Vatican II's Decree and expanding the call of ecumenism in the Church with his 1995 Encyclical on Ecumenism. (6)

Excerpts:

"When brothers and sisters who are not in perfect communion with one another come together to pray, Vatican II defines their prayer as the soul of the whole ecumenical movement. This prayer is "a very effective means of petitioning for the grace of unity."

"If Christians, despite their divisions, can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them. If they meet more often and more regularly before Christ in prayer, they will be able to gain the courage to face all the painful human reality of their divisions, and they will find themselves together once more in that community of the Church which Christ constantly builds up in the Holy Spirit, in spite of all weaknesses and human limitations."

"It is necessary to pass from antagonism and conflict to a situation where each party recognizes the other as a partner. When undertaking dialogue, each side must presuppose in the other a desire for reconciliation, for unity in truth. For this to happen, any display of mutual opposition must disappear. Only thus will dialogue help to overcome division and lead us closer to unity."

"Ecumenical dialogue is of essential importance. Through such dialogue everyone gains a truer knowledge and more just appreciation of the teaching and religious life of both Communions. In addition, these Communions cooperate more closely in whatever projects a Christian conscience demands for the common good."

"Moreover, ecumenical cooperation is a true school of ecumenism, a dynamic road to unity. Unity of action leads to the full unity of faith: Through such cooperation, all believers in Christ are able to learn easily how they can understand each other better and esteem each other more, and how the road to the unity of Christians may be made smooth."

Where Are We Now?

"The search for Christian Unity was one of the principal concerns of the Second Vatican Council." (5) Frankly, results of the Catholic Church's efforts at ecumenism have not been good. Great plan, great intentions...poor execution.

In 1993 Pope John Paul II approved, confirmed it by his authority, and authorized the publication of The Ecumenical Directory, originally called for during Vatican II. (5)

The Directory cited Vatican II as, "committing the ecumenical task in a special way to the Bishops." (7) The Bishops were advised, "to appoint a competent person as diocesan officer for ecumenical questions. (5) This officer is responsible for representing the Catholic community in its relations with the other Churches and ecclesial Communities and their leaders and will facilitate contacts between the latter and the local Bishop, clergy and laity on various levels." (5)

"In addition to the appointment of a diocesan officer for ecumenical questions, the diocesan Bishop should set up a council, commission or secretariat charged with putting into practice any directives or orientations he may give and, in general, with promoting ecumenical activity in the diocese." (5)

"The commission or secretariat should reflect the totality of the diocese and generally include among its members clergy, religious men and women and lay people of various competencies, and especially those with particular ecumenical expertise. It is desirable that representatives of the presbyterial council, the pastoral council, diocesan and regional seminaries be included among the members of the commission or secretariat." (5)

Very little visible progress to date has been realized in the way of ecumenism. Why? In some cases it just does not seem to be a high priority with Catholic or Protestant Church leaders. Also, "the lack of personnel, of specific training, of resources, financial and otherwise, make ecumenical work difficult." (7)

It's time to quit making excuses, obey God...and defeat the enemy. Ecumenism may be the most important issue facing the Church since the Reformation.

We do want to mention a couple of success stories. At the Archdiocese of Santa Fe in New Mexico, Msgr. Richard J. Olona, Director of the Office of Ecumenism, has done an outstanding job of successfully getting the ecumenical message out to various Protestant Churches in their area, meeting together regularly for prayer and information gathering purposes. They also do a great job of promoting their efforts and communicating all activities on their website with tremendous support from Archbishop Michael J. Sheehan.

Father Alexei Smith, the Archdiocese of Los Angeles' Ecumenical Officer is very active in National ecumenical organizations such as Christian Churches Together (CCT) (11) and the annual National Workshop for Christian Unity. (12) Father Smith is an energetic and passionate proponent for developing Christian unity. He fully appreciates the mandate promulgated by Vatican II as he says, " Our Late Pope spoke of ecumenism as 'an organic part of the life and work of the Church' and our current Pope has made it 'his impelling duty.' Ecumenism is not then an option - it is a holy obligation."

Msgr. Olona sums it up nicely: "We can learn to practice true ecumenism. Genuine ecumenism is not about convincing non-Catholics to become Catholics – or to pretend that we are not Catholic. Ecumenism is an attempt for mutual respect and understanding, a quest for members of different traditions and denominations to honor everything that unites them, even as they discuss respectfully the things that divide them. True ecumenism starts with mutual love and respect." (9)

With that said, many (not all) of the ecumenical officers appointed by the various Bishops in America appear to be in the "secret service." Sorry to be so blunt, but...few people, outside of their immediate circle of influence know who these people are and what exactly they do in promoting ecumenism. It's unfortunate and in my opinion a disregard for (or at least not taking seriously enough) the mandate of Vatican II's Decree on Ecumenism and The Ecumenical Directory.

Scripture Lights the Path to Christian Unity

Read and study your Bible. Catholics, in case you have not heard, the Church says it's not only OK to read and study your Bible, it's required reading!

"The sacred synod earnestly and especially urges all the Christian faithful, especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is ignorance of Christ." (2)

"Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying." (2)

"Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for scripture to which the venerable tradition of both eastern and western rites gives testimony." (3)

"The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years." (3)

"Our brothers and sisters of other Churches and ecclesial Communities have a deep love and reverence for the Holy Scriptures. This occasions their constant and deep study of the sacred books. The Word of God, then, being one and the same for all Christians, will progressively strengthen the path towards unity insofar as it is approached with religious attention and loving study." (5)

Recently, Pope Benedict XVI again encouraged Catholics to read, study and meditate on the Holy Scriptures. "At today's General Audience in St. Peter's Square, Pope Benedict provided a lesson on the theological renaissance of the 12th century, advising Christians to learn from the monks and set aside time every day to meditate on the Bible, 'so that the Word of God will be the lamp that illuminates our daily path on earth.'" Catholic News Agency 10-28-09

"All Scripture is inspired by God and is useful for teaching, for reproof, correction, and training in holiness so that the man of God may be fully competent and equipped for every good work." (2 Tim. 3:16)

The Bible is God's personal letter to us and His instruction manual for our preparation for eternal life.

And, by the way, Catholics (with exceptions of course) have a lot to learn about giving (tithing). For the most part, Protestants adhere much more closely to Biblical based financial stewardship than Catholics.

"This is My commandment: love one another as I have loved you." (John 15:12)

"May Christ dwell in your hearts through faith, and may charity (love) be the root and foundation of your life. Thus you will be able to grasp fully, with all the holy ones, the breadth and length and height and depth of Christ's love, and experience this love which surpasses all knowledge, so that you may attain to the fullness of God Himself." (Ephesians 3:17-19)

Common Ground (Essential Christian Beliefs)

The Council of Nicaea in 325 (Nicene Creed was slightly modified in 381 to today's version) decided on what the essentials of a Christian's faith should be and we could use this as the foundation and framework for our ecumenical efforts.

Nicene Creed: We believe in one God, the Father, the Almighty, maker of Heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in being with the Father. Through Him all things were made. For us men and for our salvation He came down from Heaven: by the power of the Holy Spirit, He was born of the Virgin Mary, and became man. For our sake He was crucified under Pontius Pilate; He suffered, died, and was buried. On the third day He rose again in fulfillment of the Scriptures: He ascended into Heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son, He is worshiped and glorified. He has spoken through the Prophets. We believe in one, holy, catholic (universal), and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

As noted in the Evangelicals and Catholics Together "ECT" statement in 1997, "Evangelicals must speak the Gospel to Catholics and Catholics to Evangelicals, always speaking the truth in love, so that, 'working hard to maintain the unity of the Spirit in the bond of peace . . . the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God.'" (Ephesians 4:3, 12-13) (16)

"All who truly believe in Jesus Christ are brothers and sisters in the Lord and must not allow their differences, however important, to undermine this great truth, or to deflect them from bearing witness together to God's gift of salvation in Christ." (16)

Pope John Paul II wrote in his 1995 Encyclical on Ecumenism: "In the eyes of the world, cooperation among Christians becomes a form of common Christian witness and a means of evangelization which benefits all involved." (6)

Pope John XXIII, who was responsible for convening the all important Vatican II in 1962 said, "What unites us is much greater than what divides us." (6)

Conclusion

If Christians expect to have a successful, meaningful impact on the decaying moral issues facing America today...any time soon...(e.g., pro-life, biblical marriage and reversing the secular Godless agenda in our society), we will need to be truly united in our efforts.

"Again I tell you, if two of you join your voices on earth to pray for anything whatever, it shall be granted you by My Father in Heaven. Where two or three are gathered in My name, there I am in their midst." (Matthew 18:19-20)

"I pray for those who believe in Me through their word, that all may be one as You, Father, are in Me, and I in You. I pray that they may be one in Us, that the world may believe that You sent Me." (John 17:21)

Blessings,

Bobby


Research References:

New American Bible Catholic Edition

(1) 1964 Decree on Ecumenism
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html

(2) 1965 Constitution on Sacred Scripture
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html

(3) 1963 Constitution on Sacred Liturgy
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html

(4) 1965 Constitution on the Church in the Modern World
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html

(5) 1993 The Ecumenical Directory
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_25031993_principles-and-norms-on-ecumenism_en.html

(6) 1995 John Paul II Encyclical Letter on Ecumenism
http://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_25051995_ut-unum-sint_en.html

(7) 2004 Bishop Brian Farrell Presentation - Secretary PCFPCU
http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20041121_farrell-ecumenismo_en.html

(8) The Compact History of The Catholic Church - Alan Schreck

(9) Archdiocese of Santa Fe
http://www.archdiocesesantafe.org/Offices/Ecumenical/Ecumenical.html

(10) Archdiocese of Los Angeles
http://www.la-archdiocese.org/ecumenical/index.php

(11) Christian Churches Together (CCT)
http://www.christianchurchestogether.org/

(12) National Workshop on Christian Unity
http://www.nwcu.org/WhoWeAre/index.htm

(13) Catholic Association of Diocesan Ecumenical and Interreligious Officers http://www.cadeio.org/

(14) USCCB Ecumenism and Interreligious Affairshttp://www.usccb.org/seia/history.shtml

(15) Vatican II Documents
http://www.vatican.va/archive/hist_councils/ii_vatican_council/

(16) Evangelicals and Catholics Together ECT
http://www.seekgod.ca/ect2.htm


Financial Stewardship

Canon Law on Giving

Can. 222 §1. The Christian faithful are obliged to assist with the needs of the Church so that the Church has what is necessary for divine worship, for the works of the apostolate and of charity, and for the decent support of ministers.

§2. They are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources.

Can. 1262 The faithful are to give support to the Church by responding to appeals and according to the norms issued by the conference of bishops.

Catechism 2043 The faithful also have the duty of providing for the material needs of the Church, each according to his own abilities.87

The Council of Trent
The Twenty-Fifth Session
The canons and decrees of the sacred
and ecumenical Council of Trent
Ed. and trans. J. Waterworth (London: Dolman, 1848), 232-89.

CHAPTER XII.

Tithes to be paid in full: those withholding, or hindering, the payment thereof are to be excommunicated: the Rectors of Poor Churches are to be piously relieved.

Those are not to be borne who, by various artifices, endeavour to withhold the tithes accruing to the churches ; nor those who rashly take possession of, and apply to their own use, the tithes which have to be paid by others; whereas the payment of tithes is due to God; and they who refuse to pay them, or hinder those who give them, usurp the property of another. Wherefore, the holy Synod enjoins on all, of whatsoever rank and condition they be, to whom it belongs to pay tithes, that they henceforth pay in full the tithes, to which they are bound in law, to the cathedral church, or to whatsoever other churches, or persons, they are lawfully due. And they who either withhold them, or hinder them (from being paid), shall be excommunicated; nor be absolved from this crime, until after full restitution has been made. It further exhorts all and each, that, of their Christian charity, and the duty which they owe to their own pastors, they grudge not, out of the good things that are given them by God, to assist bountifully those bishops and parish priests who preside over the poorer churches; to the praise of God, and to maintain the dignity of their own pastors who watch for them.

Catholic Stewardship: A Primer

September 5, 2009 in Stewardship by Art Canales

Catholics usually cringe, roll their eyes, or think about leaving when they hear the term “stewardship” from the pulpit. It usually conjures up imagines of priests trying to raise money for that old furnace in the church basement that needs replacing or for funds needed to replace a broken air conditioning. In the past twenty years the mantra for Catholic stewardship has been “Time, Talent, and Treasure,” and it has been quite a successful campaign. Unfortunately, that is the only viewpoint and understanding that most Catholics have about stewardship. In other words, Catholics mistakenly believe that stewardship is a campaign to raise money or to build a building, despite the best efforts from diocesan offices around the country, pastoral letters written by the U.S. Catholic Bishops, and the International Catholic Stewardship Council located in Washington, D.C. For whatever reason, Catholics have a difficult time grasping the reality of Christian stewardship or simply ignore the message. Stewardship is not a concept, or theological construct, nor is it some pastoral suggestion made up by the Catholic bishops. Stewardship is a Gospel value, a mandate to live by, and an authentic expression of Catholic spirituality and faithfulness (Luke 12:22-33: Matthew 25:14-28; 1 Peter 4:10).

Scripture References To Giving "Treasure"

Malachi 3:8-10 "Dare a man rob God? Yet you are robbing Me! And you say, How do we rob you? In tithes and offerings. You are indeed accursed, for you, the whole nation, rob Me. Bring the whole tithe into the storehouse, that there may be food in My house, and try Me in this says the Lord of hosts. Shall I not open for you the floodgates of Heaven, to pour down blessing upon you without measure?"

Luke 12:33 "Sell what you have and give alms. Get purses for yourselves that do not wear out, a never-failing treasure with the Lord which no thief comes near nor any moth destroys."

1 Corinthians 16:2 "On the first day of each week everyone should put aside whatever he has been able to save, so that the collection will not have to be taken up after I arrive."

Acts 20:35 "Jesus said, 'There is more happiness in giving than receiving.'"

2 Corinthians 8:8 "I am not giving you an order but simply testing your generous love against the concern which others show."

2 Corinthians 9:5 "I have thought it necessary to exhort the brothers to go to you and arrange in advance for the bountiful gift you have already promised. It should be ready as a gracious gift not as an exaction."

2 Corinthians 9:7,10 "God loves a cheerful giver. He who supplies seed for the sower and bread for the eater will provide in abundance. He will multiply the seed you sow and increase your generous yield. In every way your liberality is enriched; through us it results in thanks offered to God."

Ephesians 3:17-19 "May Christ dwell in your hearts through faith and may charity and love be the root and foundation of your life; thus you will be able to grasp fully with all the holy ones, the length, and width, and depth, and height of Christ's love, and experience this love, which surpasses all knowledge, so that you may be able to attain to the fullness of God Himself."

Philippians 4:17 "It is not that I am eager for the gift; rather, my concern is for the ever growing balance in your account."

Hebrews 7:2,6 "And Abraham apportioned to him (Melchizedek) one tenth of all his booty.... but Melchizedek, who was not of their ancestry, received tithes of Abraham and blessed him who had received God's promises."

1 Peter 4:10 "As generous distributors of God’s manifold grace, put your gifts at the service of one another, each in measure he has received."