Dr. Taylor Marshall | Canterbury Tales

Why I'm Starting a New Boy Scouts: My Catholic Scouting Manifesto

noreply@blogger.com (Taylor Marshall) — Fri, 24 May 2013 09:16:27 PDT

I am an Eagle Scout and I loved being a Boy Scout - all the way from Cub Scouts to Eagle. I want my sons to become Scouts and share that tradition with them...but I can no longer support the Boy Scouts, because of this.

I've been thinking and worrying about the Boy Scouts for months. I knew this decision was coming and I knew that the Boy Scouts would go the wrong way.

I also knew in my heart that I would have to do something about it when it actually happened...

So here's my manifesto on why we need Scouting, but why we now need an alternative Scouting organization for Catholics: The Scouts of Saint George.

In 1908 Robert Baden-Powell wrote a book for boys about reconnaissance or scouting titled Scouting for Boys. Baden-Powell was a lieutenant general in the British Army.

He developed an ideal for young men about being a "Scout," and ideal that included mentorship, camping, woodworking, backpacking, sports, and most important of all: virtue and the art of being a man.

Baden-Powell was an Anglican and he chose the fleur-de-lis as the emblem of Scouting. The fleur-de-lis is an ancient symbol of virginity and the Blessed Virgin Mary - rather fitting in my opinion. (Regrettably the BSA has trademarked the fleur-de-lis.)

Scouting spread to America and across the globe and it always possessed a religious element. We are now at the moment when this integral feature has been denied.

So we need to create a new organization for the old tradition. Here's what I'm going to do about it, and I need all the brave souls that I can get. This will be an "Eagle Project" of a lifetime!!!!

We are going to make Catholic Scouts happen: the Scouts of Saint George.

Here's the mini-manifesto in 7 points:

The Scouts of Saint George must be Catholic and acknowledge every jot and tittle of the magisterium of the Church - and be in full communion with the Holy Father.
A personal relationship with Christ and the growth in manly virtue will be at the heart of the Scouts of Saint George.
The Scouts of Saint George will be like the Boy Scouts of America with hiking, fishing, camping, merit badges, and a highest rank (equivalent somehow to Eagle Scout). Same format and structure.
The Scouts of Saint George must have protection from the government, which means it must be grassroots. It cannot be a non-profit 501(c)3. Otherwise, we are under government regulation and pressure in the years to come. We must avoid influence from lobbyists and governmental powers to compromise (as has happened with the BSA). Where there is no money, there is less pressure.
The Scouts of Saint George will be free and open-source. Like the original Baden-Powell, all you'll need is the book, uniform, and badges. That's it. The rest is grassroots. Fathers and sons organize and simply register or seek recognition from the other Scouts of Saint George.
The Scouts of Saint George won't reinvent the wheel. Traditional scouting works. Why change it? We're just going to preserve the tradition and import a Catholic identity.
The Scouts of Saint George is global. My goal is to get Pope Francis to approve it and recognize it.
Why Saint George? I have a devotion to him and he's the exemplar for young men in the categories of courage and virginity? We need young men to slay the dragons of our era. Wouldn't you agree?

Okay, who's in? I need thousands of collaborators on this one. This will be a great project to get in on the ground floor:

Sign up now to get involved with the "Scouts of Saint George"

This is a different email list from my blog subscribers. I'm not going to confuse the two. If you want to help Scouts of Saint George, please sign up afresh below:

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5 Ways to Simplify Your Spiritual Life - and Make It Beautiful!

noreply@blogger.com (Taylor Marshall) — Thu, 23 May 2013 08:56:31 PDT

Devotions can be like jewelry. They bring about beauty and accent the appearance of the one wearing them. However, too much jewelry can be a distraction. At one point, they become counterproductive.

I have discovered this to be the case with devotions in my own life. The more complicated things become, the more suffocated I feel.

You start with basics. You have a daily Rosary and then the daily Divine Mercy chaplet, and then a Novena to the Holy Spirit, and then a Novena to Saint Joseph, and then a Holy Hour once per day, and then you have to care for your spouse, and your children. Oh, and then there is the Knights of Columbus meeting. The Bible study. The Altar Guild meeting. And daily Mass. Liturgy of the Hours. Little Office of the Blessed Virgin. One-Year Catholic Bible. Reading a Saint story daily. Reading the Summa...

...and then you snap. Then you go crazy. The spiritual life becomes complicated, conflicted, and stifling.

You're wearing so much spiritual jewelry that you cannot even stand up and walk around. The yoke is no longer easy. The burden is no longer light. It's heavy. Really heavy.

From time to time, this happens to me. Devotions, commitments, and resolutions add up. Life changes. New children are born. We move to new places. We acquire different responsibilities. We enter into different seasons of life.

Frequently, we must reassess our journey with Christ. Simplicity is best when its rooted in love for God.

Saint Francis de Sales said, "We are not drawn to God by iron chains, but by sweet attractions and holy inspirations." The same saint said, "We must fear God out of love, not love Him out of fear." We do not need a complex constellation of devotions. We need simplicity.

True devotion to God derives from simple love. I heartfelt "I love you," to God is worth more than a strenuous Lent with resentment.

Saint Therese the Little Flower wrote, "Loves consumes us only in the measure of our self-surrender." Love is the core.

In order to re-discover this simple core, here are five ways to simplify and revitalize your life with Christ.

1) Mental prayer is the most important kind of prayer. Mental prayer is talking to God with your heart and mind. It's conversational. In mental prayer, you tell Jesus about your hopes, joys, fears, and sufferings for each and every day. It's intimate. There is something simple and unassuming about mental prayer. Set your iPhone for five minutes and talk to Jesus from the heart. Add minutes over time.

2) Do you have a basic prayer structure in your life? A morning prayer/offering. Prayers at meals. Angelus. Daily Rosary. Prayers before bed.

If this seems overwhelming, don't worry. Just start with one devotion and think of it as a brick. You don't need build the house at one time. Brick by brick is the prudent way. Rome wasn't built in a day. Add one thing at a time. Don't start praying the Breviary or fifteen decades of the Rosary overnight. Ramp up slowly.

3) How can you make a better Holy Communion? The Holy Eucharist is the source and summit of our lives as Christians. How can you amplify that reality in your life. Could you say prayers for the night before. Is there a prayer you could add to the moment when you receive Communion? Something special that only you and God know? How can you crown that moment of Holy Communion?

4) What's your "policy" on going to Confession? Do you have a simple rule that makes it regular and easy? What is one thing you could do to make Confession into a sought after joy, rather than a dreaded obligation? All the spiritual masters say that frequent confession is essential to growth. Make a simple, easy to remember plan.

5) Set some goals. Get out a sheet of paper. Stop reading right now and get a sheet a paper....

Okay, do you have that sheet of paper? Write down your daily, weekly, monthly, and annual devotions. If you don't have any. Don't worry. Assess where you are. Then ask yourself where you want to be one year from now. Best of all, discuss this with your spiritual director. Get his objective diagnosis. If you don't have a spiritual director, talk to a friend you trust in a casual way.

Set a simple plan and then stick with it. If you decide to pray the daily Rosary of five decades. Do it. Don't feel obliged to bump it up or turn it down. Just be steady. If you miss. Just start over the next day.

Did you decide to do the Morning Offering every day? Great. If you forget and remember to say it at 9pm at night. No worries. Just say it when you remember. If you forget for three days, say it anyway as soon as you remember. Keep it simple. Remember, it takes about twenty-one days to create a habit. Give it twenty-one days before you even begin to become discouraged!

The key to simplicity is habit and pattern. Why do you think monks and nuns lived patterned lives? Simplicity.

Question for comments: Sometimes I set forth my patterns, but I don't feel like it. I have those days where I am less than inspired. What do you do on those days? For me it helps to be by a Tabernacle or to look at a crucifix. What about you? Please leave a comment.

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Social Media vs. the Catholic Church (?)

noreply@blogger.com (Taylor Marshall) — Wed, 22 May 2013 12:04:37 PDT

Here's the summary of this post: "How the Internet is game-changer for the Catholic Church." Keep reading if you're interested...

This summer I'll be speaking at the 2013 Catholic Media Conference in Denver. I'll be giving a presentation on the "Ethics of Social Media."

The elements of social media (internet, blogs, podcasts, synchronous college courses, live streaming internet radio, phone texts, Facebook, Twitter, etc.) are now a permanent part of our lives. You can try to be a Luddite, but not for long. You will drown in the waves. You will lose the cultural battle.

Think about these two bullets:

Social media now has the power to bring pornographic videos through an iPhone into a teenager's bedroom.
Social media now has the power to bring videos of the Pope celebrating Mass, Bibles, Catechisms, and Fulton Sheen mp3s to China, North Korea, Egypt, Saudi Arabia, etc. - places where missionary efforts have been widely blocked.

As Uncle Ben from Spiderman cribbed from the Bible: "With great power, comes great responsibility." How can Catholics surf the wave of information crashing upon us?

No doubt, the power of information just became more powerful. Information is faster and easier. This is like fire. It can bring about great good and great evil. Fire can burn down your house and crackle the skin off your bones. Fire can also cook your steak and warm your home. The problem is not the fire per se.

As you know, Popes issue encyclicals. They are called "encyclicals" because once upon a time they needed to be "cycled" around. These documents had to be distributed through the rings of information. At first hand copied. Later printed. Later photocopied. Later faxed. But now, Pope Francis can send out a tweet via Twitter and it goes to 2.5 million people instantly. Pope Boniface VIII (d. 1303) would have fleeced France a hundredfold in order to acquire this new kind of social power.

What does this mean for Catholics?

I read somewhere recently that 60% of the internet is delivering pornography. That means that Wikipedia, your favorite blogs, sports scores, and whatever are only 40% of what is "the internet"!

That is a bleak statistic. Nevertheless, I'm hopeful. When people look back at our century, they will speak of the canonized saints who used this great power to evangelize the face of planet earth. The next Boniface, Dominic, Catherine of Sienna, or Francis Xavier will come seemingly out from nowhwere when things seem almost lost. Then Christ will act with great power.

These future saints could be little old nuns like Mother Angelica or they could be a handful of Catholic college kids who launched an initiative that reformed the Catholic Church through their keyboards. I don't know. What I do know is this: When the printing press emerged in the 1500s, Protestants and Humanists flocked to it. Catholics were slow on the uptake. We should learn from this mistake.

I hope that we won't make the same mistake with the new digital medium. The Catholic Church could become the most influential voice on the planet. But she needs saints to make it happen. Not mere techies. She needs "holy techies" who have a passion for truth, souls, and most importantly, love for Christ and His Church.

Question: I have some ideas on how this "game changer" could happen for the Catholic Church through the new media. I'll be sharing them in the months to come. Before then, I want to hear your ideas. How do we share the Gospel with every person on earth? How do we harness this power? How do we create something like an EWTN that is 1,000 times bigger and more influential?

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Did God Send the Tornado? The Problem of Natural Evils

noreply@blogger.com (Taylor Marshall) — Wed, 22 May 2013 13:18:27 PDT

When a person murders another person, there is outrage. Many ask, "How could God allow this?" Yet there remains an implicit understanding that humans have free will. When a murderer kills another human, we blame the murderer.

But what about natural evils? Natural disasters?

A tornado that kills children does not have free will. A tsunami does not have free will. A virus or cancer does not have free will. All these forces kill people. Why?

Why would a good God allow this?

A doctor friend of mine, Ben Olsson, DO, recently said, "Someone needs to come up with a theology of viruses. How do we account for the creation of these "non-living" things that destroy human bodies?"

These problems point to the final frontier of theology and philosophy. They are the perennial unanswered questions...

Today our hearts go out to those who have died and suffered in the tornado of Oklahoma. God is all-loving and all-powerful. So why didn't He stop the storm?

In philosophy, this is the problem of theodicy. The word "theodicy comes from two Greek works theos meaning "God" and dike meaning "justice."

When dear little children die in a violent tornado, humans begin to question the "justice of God."

Just a few days ago, I wrote a blog post on how to speak with atheists. You can find it by clicking here. I mentioned in this post that atheists are not usually atheists because of the cosmological arguments. They are atheists because of evil. They reject God in the face of moral, but especially natural, evils.

The atheists points to the TV screen and says, "Aha, all those children died in a tornado. You're God did that. Is that your God?" For these atheists, it is better to deny God's existence than it is admit that God is evil or ambivalent.

The atheistic critique of theists is the thread running through Fyodor Dostoyevsky's The Brothers Karamazov. (A great novel that you should read. You can get here.) Ivan the atheist brother asks Aloysha the Christian brother about the cruelty children receive. He refers to God as the "architect" of the arrangement when he asks:

"Would you consent to be the architect under those conditions? Tell me honestly!"

"No, I wouldn't agree," said Alyosha quietly.

Even the innocent and faithful Alyosha seems confused and ashamed about the problem of evil.

The human heart, like Alyosha, knows that if there is a God, and that God should be good. The heart cannot make sense of it all. It hurts. It requires a quiet response and a lowering of the eyes.

Enough philosophy. Why did a tornado kill innocent children? What's the answer?

The answer is not one that you will like...

The answer is silence. Sit down and read the book of Job in your own silence. It is without a doubt the most powerful treatise on theodicy. It involves terrible moral and natural evils happening to one man.

When the evils happen, Job remains silent.

Job's "friends" Eliphaz, Bildad, and Zophar come and they remain silent until Job finally speaks.

Next, the friends try to provide Job with a cogent account of theodicy - an account of why God allowed these evils to befall Job. Their speeches are unsatisfying. The young man Elihu defends Job and God. Finally God speaks. God does not condemn the men for asking the question and trying to seek answers. But God does not give an answer.

No answers are provided. Rather faith and silence are implied. The Eastern theologian Alexander Schmemann notes that "Job, the sufferer, is the Old Testament icon of Christ. This reading announces the great mystery of Christ's sufferings, obedience and sacrifice.” (from his A Liturgical Explanation for the Days of Holy Week)

Silence. This is the posture of Jesus Christ in the face of evil - all evil.

"He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth" (Isaiah 53:7).

So we must remain silent. Have faith. Pray. The answer will not be given to us. A compassionate and trustful silence is all we have.

Please pray for the injured, suffering, and dead of Oklahoma. Kyrie eleison 40x. Ave Maria.

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I'll be on Catholic Answers LIVE today!

noreply@blogger.com (Taylor Marshall) — Mon, 20 May 2013 11:30:11 PDT

Dear Friends,

I'm so happy and excited.

Today (May 20) I'll be on one of the best shows on radio - Catholic Answers Live - (coast to coast) discussing the question, "Why is the Catholic Church Roman?" (6pm Eastern).

If you're interested in the topic and haven't read my new book The Eternal City: Rome & the Origins of Catholicism, this will be an easy and quick introduction to the biblical and historical theology for "Roman" Catholicism.

I hope to take questions, so please call in!

Here are the show details:

DATE: Monday, May 20, 2013

TIME: 6pm Eastern Time / 5pm Central Time

ONLINE: If you're town does not have Catholic Answers Live, you can listen live online by clicking here.

For those in North Texas, I'll be with Dave Palmer on the Guadalupe Catholic Network at 12:30pm discussing my new free book on Thomas Aquinas: Thomas Aquinas in 50 Pages: A Brief Layman's Guide. Dave Palmer is the Thomistic radio host par excellence. Dave has read the entire Summa - so it should be a great show!

You can sign up to receive the free book Thomas Aquinas in 50 Pages on May 31 by clicking here.

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How to Speak with an Atheist Friend or Loved One

noreply@blogger.com (Taylor Marshall) — Sun, 19 May 2013 12:22:46 PDT

Atheists: Dawkins, Harris, Hitchens

In this post, I'm going to share with you what I believe to be the most powerful way to speak with atheists. But first...

Last night I had the sad experience of learning that one of my cousins is an atheist. I say sad, because all my hope in this life comes from my faith in Christ. If I did not have Christ, I don't know what would happen to me.

I am not saying that atheists cannot be naturally happy or even naturally virtuous. However, I am a man of faith. I am a Catholic. I believe in Heaven and Hell. I want everyone I meet to go to Heaven...not Hell. With eternity on the line, we need to be intentional about what matters most. So how do we share our faith effectively?

I know many atheists. I have friends and family who are atheists. We speak openly about God, morals, and the afterlife. Regrettably, I used to be much more aggressive in my approach. I don't think aggression or argumentation (however logical) works.

So what does work?

Let me suggest that you first pray and second remain calm. Third, ask your atheist friend this question: "Do you believe in love?"

In other words, is love real? Spend your time discussing love. Is love an instinct? Is it a passion? Is love a hormonal phenomenon? Is love a virtue? Is love a "force"? Is love a "thing"? Where does love come from?

Love is a great way to begin. Very few people will reject the existence of love. That's a great thing! You have somewhere to start.

As much as I love Thomas Aquinas, I realize that the atheist remains unmoved by the five ways of Thomas. (By the way, I discuss this phenomenon regarding atheism and Aquinas in my new free ebook which you can get on May 31 if you sign up for it.) Most atheists don't disbelieve because philosophical arguments from causality. Most atheists disbelieve because they have experienced sheer evil in the world.

So don't start with causality or evil! Start with the idea of love and begin the great conversation. I think you'll discover a strong way forward if you apply this approach with grace, love, prayer, and personal penance.

Remember. You can only rightfully share God (who is Love) if you speak and act with love. If you come off as angry or judgmental, forget it.

Question: Do you have friends or loved ones who are atheists? Would you share some tips with us? Do you have success stories? Please share!

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Pope Francis Calls for Natural Law & Ethics

noreply@blogger.com (Taylor Marshall) — Fri, 17 May 2013 09:21:33 PDT

Our Holy Father Pope Francis recently spoke about the new idol or 'golden calf' of the First World: the quest for money and power (May 16, 2013). The Holy Father proposed that this dire situation requires a return to ethics.

There is one phrase in the Holy Father's speech that I haven't yet seen noted as significant. It is the Holy Father's phrase "natural ethics." The Holy Father speaks of a true "natural ethics" as opposed to a false "ideological ethics."

I wrote my PhD dissertation on Thomas Aquinas' doctrine of natural law and when I read things like this, my Thomist alert system starts going off. I am exhilarated to read this. Personally, I find it refreshing to see Pope Francis as willing to attack materialism and false economies through the lens of natural law and ethics.

If you read the speech, you begin to discern that natural law is between the lines. This signals that Pope Francis will be continuing Pope Benedict's insistence on the authentic natural law tradition of Thomas Aquinas and the Catholic Tradition.

In September of 2011, Pope Benedict addressed the German Bundestag (Parliament) and insisted on a return to natural law as a possible way forward for Germany and Europe. Benedict was greatly mocked and derided for his "archaic ideas," as you may remember. Nevertheless, Benedict was bold and heroic.

It now appears that Pope Francis is willing to continue that same fight against secularism with the same tools.

Personally, I believe the American obsession with "the right of religious freedom" is battle which we will lose. We have a much better footing if we follow Benedict and Francis' lead with a return to the authentic natural law tradition. This is a rich and hallowed tradition and the Church...and it is powerful. For me the battle over a "right to religious freedom" sounds more like Thomas Jefferson and less like Thomas Aquinas.

Bravo to Pope Francis. I will be reading Pope Francis' speeches and I'll keep you posted. If any of you note something related to natural law in Pope Francis' discourses, please let me know via Twitter or Facebook. I look forward to being in touch with all of you. Thank you for reading!

Godspeed,

Taylor

Question: Do you think the Catholic Church can make progress with the "religious liberty" argument? Why or why not? What about a return to natural law? Why or why not? Please leave a comment below.

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Best Photo of Pope Francis Yet!!!

noreply@blogger.com (Taylor Marshall) — Thu, 16 May 2013 12:06:59 PDT

This morning I saw this photo of Pope Francis on Yahoo News and it blew me away. This is by far my favorite photo of Pope Francis yet.

His face says it all!

Do you like it? Please leave a comment.

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4 Encouraging Ideas from a 12 Year Old Saint

noreply@blogger.com (Taylor Marshall) — Wed, 15 May 2013 08:31:23 PDT

Saint Dominic Savio (1842-1857) was a young man under the spiritual care of Saint John Bosco. He began to study for the priesthood until he became ill and died at the age of 14.

When he was still only 12 years old, Dominic set down four rules by which he would live and become a saint.

They are simple and beautiful:

1. I will go to Confession and to Communion often.

2. I will keep holy the feasts days.

3. Jesus will be my best friend.

4. And I would rather die than to commit a sin.

How is that for a list of resolutions? Only a child would love so simply.

If we could keep these four resolutions in our hearts with love, each of us would become a great saint.

By the way, this would be a great little list to give young people at the First Communion and Confirmation. This should be printed up on holy cards. I'd buy 100 of them!

Please print these four resolution and put in on your mirror to remind you every morning the simple and small way to sainthood.

Also, please forward this on to your friends for their edification.

Question: Are you skeptical? Can becoming a saint be this simple? Please leave a comment below and share your thoughts.

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Recommended Book on Pope Francis: Dr. Moynihan's 'Pray for Me'

noreply@blogger.com (Taylor Marshall) — Tue, 14 May 2013 10:48:18 PDT

A week ago, Image Books sent me a review copy of Dr. Robert Moynihan's new book on Pope Francis: Pray for Me: The Life and Spiritual Vision of Pope Francis, First Pope from the Americas.

Those of you that have read my blog for a few years know that I cite Bob Moynihan frequently. I am convinced that he has the most brilliant and accurate insights about Pope Benedict. I trust his reading on the pulse of the Vatican. His wonderful blog can be found at: themoynihanletters.com.

I was with Robert Moynihan at a cocktail party last night and I shared with him how I was amazed to discover his new book was 256 pages. "How did you churn out a Pope Francis book in a matter of days? Pope Francis had been Pope for less than 2 months!" It turns out that he had a contract to write a book on the "next Pope" before the conclave even began. Even still, he did not know who the next Pope would be. It's a testimony to his "Vatican Insider-ness" that he was able to produce a sizable book on the new Pope in so short of a time.

[In our discussion, Dr. Robert Moynihan said that he's a reader of my blog and that he likes it - that pretty much made my night!]

From the moment Bob Moynihan announced Cardinal Bergoglio as the "Cardinal who rides the bus" on Fox News, he began to work on this book. Now we have it.

If you want a one stop resource on Pope Francis, this is the book to get. Buy it and read it.

If you want to double up on all things Roman, pair Moynihan's newest book with my newest book: The Eternal City: Rome & the Origins of Catholicism and get free shipping:

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Photos of My Children at Confirmation on Saturday

noreply@blogger.com (Taylor Marshall) — Mon, 13 May 2013 09:36:39 PDT

The Marshall family celebrated a very special weekend. Our three oldest children received the sacrament of Confirmation. Bishop Seitz in Dallas was recently appointed Bishop of El Paso by Pope Francis. Due to the news, Father Longua, our pastor at Mater Dei, did the honor of conferring the sacrament.

Here is Gabriel William who took the name 'Sebastian'

with his Sponsor Jordan Low and Father Longua

after the ceremony.

And here are my twins Mary Claire (confirmation name Philomena)

and Rose (confirmation name Veronica)

with their Sponsors Amanda Halisky and Deserae Low

Soldiers of Christ!

Please say a Hail Mary for each of them that they continue to bear the standard of our Lord Jesus Christ.

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Thomas Aquinas on the Special Crown of the Martyrs

noreply@blogger.com (Taylor Marshall) — Mon, 13 May 2013 09:21:45 PDT

At the Holy Sacrifice of the Mass this past Sunday, Pope Francis canonized 813 Martyrs from the Italian city of Otranto who were beheaded for refusing to become Mohammedans.

“As we venerate the martyrs of Otranto," proclaimed Pope Francis," let us ask God to sustain those many Christians who, in these times and in many parts of the world, right now, still suffer violence, and give them the courage and fidelity to respond to evil with good.”

These martyrs of Otranto are our brothers and sisters in Christ. They still love us. They still care for us. Their share in Christ is much more profound than we now experience.

Saint Thomas Aquinas teaches that the martyrs in Heaven receive a special crown or "aureole" when gives them a share in the reign of God.

The aureole is a special halo that only martyrs, consecrated virgins, and ecclesiastical doctors receive in reward for striving against evil. Saint Thomas holds that the aureole is a divine endowment of regal power so that these saints have a special share in the divine power. This idea goes back to the Old Testament, the Apocalypse of Saint John, Saint Augustine, and Saint Bede.

Saint Augustine wrote: "No one, methinks, would dare prefer virginity to martyrdom" (De Sancta Virgin. xlvi). Consequently, says Saint Thomas, an aureole is due to virginity, and also to martyrdom. Thomas also writes:

Further, the crown is due to one who has striven. But in martyrdom the strife presents a special difficulty. Therefore a special aureole is due thereto.

The martyrs then have a special share in the heavenly reign of God. They always have and they always will.

This is a biblical teaching. We read in the Book of Revelation that to the martyrs of Christ are giving a special status in Heaven. They say to Christ: "Thou hast made us a royal race of priests, to serve God; we shall reign as kings over the earth" (Apocalypse 5:10). Moreover, it is given to the martyrs of Christ to dwell beneath the heavenly altar of God on high. They are closely associated with the eternal sacrifice of Christ.

This, by the way, is why the relics of martyrs were placed in Catholic altars in the early Church. Their sacrifice as martyrs was tangibly linked to the infinite sacrifice of Christ on the Eucharistic altar.

Let's open the comments: Might you be called to be a martyr? How does one train for this honor?

Saint Vincent Ferrar says that those who have not received the sacrament of confirmation will not persevere under the Antichrist. Perhaps, the theology of the sacrament of confirmation needs to be articulated more in terms of soldier/martyr. We often stress the idea of "soldier of Christ" in confirmation but do we emphasize that the greatest soldiers belong to the "army of martyrs," mentioned in the Te Deum? Perhaps the anointing with chrism on the head signifies the aureole that could be won through martyrdom in witness to the love of Jesus Christ...

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Photo: Pope Francis Honors His Mother in Heaven

noreply@blogger.com (Taylor Marshall) — Sun, 12 May 2013 05:28:37 PDT

Pope Francis honors Our Lady of Lujan (a Marian devotion from his motherland of Argentina).

The statue of Our Lady of Luján was crafted in Brazil and sent to Argentina. A settler ordered the statue of Mary in 1630 in order to reinvigorate the Catholic faith in Santiago del Estero.

The cart carrying the new statue stopped at the residence of Don Rosendo Oramas, located in the present town of Zelaya. However, when the caravan wanted to resume the journey, the oxen refused to move.

Puzzled by this, the travelers removed the statue from the cart. The oxen started to move again. This was taken as a sign that the Virgin wished for the statue to remain at this location. The statue was revered there for several decadues until it was enshrined at Lujan.

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Why Confess Sins to a Man? (Blanquette de Veau vs Burrito Supreme)

noreply@blogger.com (Taylor Marshall) — Fri, 10 May 2013 09:05:15 PDT

Why do we Catholics confess our sins to priests who are mere men?

This is a question that Protestants repeatedly raise. I raised it as a Protestant almost every time I spoke to a Catholic about matters of religion. Even Catholics are puzzled by it.

Even one of my sons asked me, "Dad, it's difficult. Why must we confess our sins to a priest when it is God that forgives us? Why not go straight to Jesus?"

This is a great question and it deserves more than a well-packaged apologist's answer. We all know the quick and easy answer:

Jesus Christ gave the Apostles authority to forgive sins in John 20:21-23.
The Apostles are the first priests and they are mere humans.
Priests (with historical succession from the Apostles) can only declare the forgiveness of sins if they are told the sins by those who committed the sins.
Therefore, we must reveal the sins to the priests so that these sins will then be forgiven through a means defined by Christ who is God.

That's tight. It's logical. It works.

But there's a harder question beneath all of this:

"But why did Jesus set it up like this? Could not have Christ arranged things so that we merely voiced each and ever sin to Him? Why did Christ introduce an intermediary stage?"

Here we move away from easy apologetics. We move to the heart of it. Why must I reveal deep, dark, and embarrassing things to a man wearing a purple stole. Christ already knows. Why bring in a middle man? Laymen, monks, nuns, priests, bishops, cardinals, even Popes - everyone has to do it. Why?

I cannot presume to know the mind of God. However, I have an idea...

Christ knows that we would cheat ourselves. That's right. We wouldn't take the sin seriously. Nor would we take the grace received seriously.

I have confessed my sins straight to God. I have confessed my sins to God in the presence of a priest who heard every word. There is a qualitative difference between the two ways.

By myself, I am repentant about "my sins." It's general and less precise. However, when I confess my sins in the presence of the priest, it is specific. Moreover, there is a sense of dread followed by a wave of mercy crashing upon my soul.

I think the difference is like eating at Taco Bell vs eating at an elegant French restaurant. They both advertise food. But the French restaurant provides an experience. The French restaurant experience includes a gentleman wearing black and white. (Sound familiar?)

Regardless of the food, the experience is better and more connected at the French restaurant because it is mediated by a human server who has a real human experience with you.

The French waiter cares for you during the experience, carries and presents the entrees to us, elegantly clears the table, scrapes the bread crumbs off the linen with that little device, and then makes sure that we are comfortable and happy. The post-production of the desserts and digestifs are also a big part of the experience.

Nobody does that at Taco Bell and that's why it's Taco Bell.

My suggestion is that Christ instituted the sacrament of Penance because He passionately desires for us to experience His Divine Mercy in a tangible way. Forgiveness requires a human experience - not just words.

It would be more difficult for a woman to feel healing in her bedroom as she confesses an abortion from 25 years ago. However, in the presence of a fellow sinner (the priest), she hears words of comfort and then an audible and divinely ratified proclamation that her sins are officially forgiven and cast into the sea.

That's the difference between a Burrito Supreme at the drive through and enjoying Blanquette de Veau or Beef Bourguignon under the care of a French waiter with the help of his sommelier.

Of course, the Blanquette de Veau or Beef Bourguignon experience costs you a lot more than the quick Burrito Supreme in a wrapper: But which would you prefer?

Yes, confession to a priest has more "emotional cost"? But would you have it any other way?

Time to open the comments: Would you agree that Christ set up the forgiveness of sins in the best possible way? Is the "emotional cost" worth it? Please leave a comments about your own experience.

Also, please forward this on to 5 or 6 friends who may have problems with "confessing sins to a human." Even better, please share it on Facebook or Twitter.

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Was Christ Assumed into Heaven?

noreply@blogger.com (Taylor Marshall) — Thu, 09 May 2013 08:09:08 PDT

Catholics sometimes make the claim that while Christ "ascended" into Heaven, our Blessed Mother was "assumed" into Heaven. The difference, they say, is that Christ ascended by His own divine power; but that Mary was raised by the power of God. The apologist using this argument usually seeks to show Protestant objectors that Mary's assumption is categorically different than Christ's ascension.

Such an argument is fundamentally correct and in accordance with orthodox theology, but the vocabulary isn't correct. As a result the argument can be a little confusing.

The Language of Ascension and Assumption

The Greek and Latin used in the Gospels (and Acts) employ terminology of "assumption" for the ascension of Christ. First let us examine three verses that describe Our Lord's ascension in terms of assumption, and then describe the theological significance.

“Et Dominus quidem Jesus postquam locutus est eis, assumptus est in cælum (He was assumed into Heaven), et sedet a dextris Dei.” (Mark 16:19, VGCLEM)

“usque in diem qua præcipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est (He was assumed)” (Acts 1:2, VGCLEM)

“qui et dixerunt : Viri Galilæi, quid statis aspicientes in cælum ? Hic Jesus, qui assumptus est (Who was assumed) a vobis in cælum, sic veniet quemadmodum vidistis eum euntem in cælum.” (Acts 1:11, VGCLEM)

For our Greek scholars, the Greek word here in Mark and Acts is the aorist passive form of ἀναλαμβάνω. It corresponds to "taken up" or "assumed."

The conclusion is that Scripture uses the language of ascension and assumption for Our Lord's transition into Heaven. (Saint John's Gospel frequently uses the language of ascension.)

The Theology of Ascension and Assumption

The obvious difference between the terms is that to ascend is active and to be assumed or to be taken up is passive. Ascension denotes an agent going up by his own power. He ascended the mountain. Assumption denotes that an object was moved by an agent. It's passive. The office was assumed by the soldier.

Now Our Lady's body did not go to Heaven by its own natural power. Hence, we usually refer to her transition to Heaven as an assumption. Christ actively raised her to His right hand. However, Christ's bodily transition was both an ascension (active) and an assumption (passive).

With regard to the activity of His divinity, Christ's body ascended. With regard to humble obedience of His human soul, He was assumed into Heaven.

According to the Sixth Ecumenical Council, Christ possesses two wills - the divine will of the Holy Trinity and His created human will corresponding to His created human soul. When we remind ourselves of this mystery, we can see more clearly how Christ both ascended with divine power and willed to be received and elevated by the Father. Hence, both Saint Mark and Saint Luke use the language of assumptus est to describe the ascension of Christ.

Happy Feast of the Ascension! We have a High Priest in Heaven who intercedes for us from His Sacred Heart at every second of the day.

Question: Have you heard of the "assumption/ascension" distinction before? Do you think it's a useful apologetical tool? I'd love to hear your experience. Please leave a comment.

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Is Sloth a Sin? (And Joy as the Cure)

noreply@blogger.com (Taylor Marshall) — Wed, 08 May 2013 12:45:56 PDT

The Sloth

I take my children to the Dallas Aquarium often. One of the most interesting attractions is their sloth. The animal is so slow. It's almost unreal. It's a horrid looking creature and it's movements seem careful and calculated. However, after you watch it for a while, you realize that it's not being careful. It's just being a sloth.

The sloth is named after the capital sin "sloth." In Latin, the sin is acedia. Sloth is defined as a slowness in life.

Saint Thomas Aquinas defines it as a bearing down on the soul. He sees it as a spiritual problem. Saint John Damascene concurs by saying that is an "oppressive sorrow, which, to wit, so weighs upon man's mind, that he wants to do nothing" (De Fide Orth. ii, 14).

Sloth is spiritual paralysis. Thomas says that it is a refusal to eat spiritual food.

Whenever I sit down with the family at night to pray the Rosary and I don't want to and I just want to "get it over" - that's sloth. My soul is acting like that slow sloth at the Dallas Aquarium. It doesn't spring upward to God. It's crawls reluctantly.

How do we overcome this defect in our lives?

Thomas Aquinas says that sloth is opposed to joy. So the answer to overcoming sloth is greater joy and peace in your life. If you can't pick yourself off the floor spiritually, the solution is an attitude of gratitude. You must begin to recount all the good things in your life and thank God for them. This always uncovers a spring of joy in the soul. Being thankful is the best medicine.

My wife is named Joy - so God gave me a constant reminder of this cure to spiritual sloth. What a blessing!

I can always be grateful for her and thousands of other wonderful things in my life - including being a Catholic and all that goes with it!

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The Golden Key to Thomas Aquinas: Analogy

noreply@blogger.com (Taylor Marshall) — Tue, 07 May 2013 07:41:13 PDT

Well, I poured my cup of decaf herbal tea this morning with a relief. The new book Thomas Aquinas in 50 Pages is finished and the inner circle of collaborators have a copy for review. After we massage the text a little, it will "ship out" to you via email on May 31. If you would like a copy on May 31, please sign up by clicking here.

As a drank my decaf herbal tea this morning, I asked myself, "What if someone doesn't want to read my new book on Thomas Aquinas? What if they voted for another book and they just aren't interested? What would be the one thing that I would say to that person?"

So here's the one thing. In order to understand Thomas Aquinas, you need to understand how he uses analogy with regard to theology.

Here's a clipping from Thomas Aquinas in 50 Pages that sums up this principle.

Analogy or “God Is Like This”

The “analogy of being” is the centerpiece of Thomistic philosophy. If one does not understand the analogy of being, one does not understand Thomas Aquinas. It is impossible to penetrate his thought without fully appreciating his doctrine of analogy. In fact, this section of the book in your hands is the most important few pages of the entire book so read carefully and make sure that you understand this before moving on.

We must first understand three fancy philosophical terms: univocal, equivocal, and analogical. Here is another table for simplicity’s sake:

Univocal=same

Equivocal=different

Analogical=similar

All rational human beings already understand these three concepts, but it is important for us to fully appreciate the terminology. In order to do so, let us imagine three different philosophers.

The first philosopher is named “Ulric the Univocal.” The second philosopher is named “Ezekiel the Equivocal.” The third philosopher is named “Aquinas the Analogical.”

1) Ulrick the Univocal

Let’s begin with Ulric the Univocal. Pretend that Ulric the Univocal says, “The pasta is perfect.” Here we have “pasta” joined to the word “perfect.” To understand this in a univocal way would be to assume always and everywhere that “pasta” and “perfect” are absolutely the same. So that when Ulric says, “pasta” he means “perfect” and when he says “perfect” he means “pasta.”

If Ulric’s statement were entirely univocal then he would also say things like “Your test was pasta!” or “His golf swing is absolutely pasta.” Ulric the Univocal might also say things like “May I please have some more marinara sauce on my perfect?” or “Farfalli is my favorite kind of perfect.”

Small children between the ages of two and three often make these mistakes. Small children do not always pick up the subtlety of language. For example, if you say, “The shirt is big,” they might say, “I want to wear the big.” This is an example of univocity.

By using language univocally, we run into problems, and this is especially true when we are doing philosophy. If Ulric the Univocal heard someone say, “God is my Father,” he assumes that the term “God” and “my father” are one and the same. If Ulric the Univocal understood you univocally, then when he met your father, he would address him as “God.” That’s a big problem.

2) Ezekiel the Equivocal

Let us now turn to Ezekiel the Equivocal. Ezekiel styles himself as a sharp philosopher and he is aware of all the problems that Ulric the Univocal experiences. Ezekiel the Equivocal takes it upon himself to disprove what everybody says.

If his mother says, “This pasta is perfect!” then Ezekiel the Equivocal interrupts her and says, “Perfect is defined as having all the required and desirable elements, qualities, and characteristics, that is, perfect is as good as it is possible to be.” Then Ezekiel the Equivocal squints his eyes and wrinkles his nose as he asks, “Do you really think that this pasta meets that criteria?” His mother is now a little annoyed. “Well no. I just meant that I really like this pasta.” Ezekiel smiles with satisfaction. He has one again clarified a situation.

Another time, he hears his mother say, “God is my rock.” Ezekiel throws his hands in the air. “What? How could God, an infinite being, become your rock. Mom, you’re crazy.” This is why nobody likes Ezekiel the Equivocal. He always points out the fact that our truth claims are equivocal. If someone says, “Look up into the night sky. There’s the big dipper!” Ezekiel says, “That’s not a big dipper. It’s just a cluster of stars!” If someone says, “Ezekiel, you’re such a pain in the neck!” he simply responds by saying, “How can I be in your neck. That’s impossible.”

3) Aquinas the Analogical

So far, we have found that both Ulric the Univocal’s philosophic method and the method of Ezekiel the Equivocal are unsatisfying. Ulric is confused about pasta and perfection and Ezekiel is right, but just downright annoying. Fortunately, we have Aquinas the Analogical to solve our problem. Aquinas walks over to Ezekiel the Equivocal and says:

"You know, Ezekiel the Equivocal, you’re on the right track, but you have forgotten the principle of analogy. When your mom says, ‘God is my rock’ she means it by way of analogy. She means God is like a rock. God is strong. When someone says, ‘You’re a pain in the neck,’ what they means is that you are like a pain in the neck. Literally speaking, it is false. You are not in his neck. But analogically, it is true. You are really are annoying, just like a pain in the neck."

You see, Thomas Aquinas insists on the principle of analogy. This is true whenever we speak about existence (metaphysics) and when we speak about knowing the truth (epistemology).

The best way is to speak in terms of analogy. This is especially the case when it comes to God. It is true that anything we say about God is not fully accurate. If I say, “God is perfect,” then Ezekiel the Equivocal is going to interrupt and say that my finite and human notion of “perfection” is insufficient in describing God’s perfection. Ezekiel would be correct, by the way.

When I say that ice cream, pasta, or a golf swing is perfect, this is a far cry from the absolute perfection of God. Since I know that my human notion of “perfect” is insufficient, I simply respond analogically: “Well God’s perfection is similar (analogical) to an earthly example in perfection, but in a much greater way.” In summary, then, Ezekiel the Equivocal is technically correct, but he is dismissed since he does not fully appreciate how we speak of things being similar or analogical to each other.

Now all of this is rooted in the metaphysics of Aquinas, which I try to explain briefly and simply in the new free book. I think you can see here that the principle of analogy is absolutely essential for philosophy. Otherwise, things get confusing very quickly. It also means that one must be very precise at all times. This requires constant distinctions - something Thomas is always doing.

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10 Reasons Why It's Hard to Become Catholic

noreply@blogger.com (Taylor Marshall) — Tue, 07 May 2013 07:41:55 PDT

Is it difficult to become Catholic?

I don't often disclose personal thoughts on this blog, but I feel that this is something that might be helpful for folks on both sides of the Tiber: Ten Reasons why it's hard to become Catholic.

I have spoken to somewhere between 50-100 Protestant ministers who have become Catholic or are contemplating entry into full communion with the Catholic Church. Most of these are Anglican or Presbyterian. A few have been Lutheran.

Over the last several years, I've gathered up the "big ten" that either cause pain or lead to a man saying "No thanks," to the Catholic Church.

#10 Theological Submission

It's difficult to say serviam ("I will serve"). Theology is no longer "what I think". It requires a submission of the mind. At the same time, this a liberation of the mind. Still, it is difficult to tell oneself: "I don't fully understand the Treasury of Merit, but I will submit my reason to the reason of the Church."

#9 Priests

Catholic priests are not like Protestant ministers. Relatively speaking, they are more distant than Protestant clergy, albeit for good reasons sometimes. A Protestant has the experience of a minister smiling whenever he sees you, memorizing your name, and generally going out of his way to make a personal connection. This rarely happens in Catholicism. I admit it - it wounds my pride a little. I wish that I were greeted and hailed by the pastor after Mass. It's humbling to be part of the masses at Mass.

Protestant ministers usually have smaller congregations and more competition with one another. Hence, the minister is much more likely to say, "Hey, let's go to Starbucks this week and talk about your faith."

Of course, I know dozens of Catholic priests who do reach out on a personal level, but for the most part, Catholic priests are stretched out more thinly. Consequently, personal access is more rare. And to be honest, I'm glad to know that my priests are hearing confessions and going to the hospital all the time. That's a much better use of their time than drinking expensive coffee with me.

#8 Liturgy

I am beginning to think that there is nothing as controversial in the Catholic Church as liturgy. It is at the center of everything.

I like clean, tight liturgies. Altar boys turning on a dime and making a 90 degree right angle around the altar. Latin. Gregorian chant. Synchronized genuflections. Defined signs of the crosses. Corporal folded the proper way (up not down!) You may have guessed it. I attend the Extraordinary Form of the Mass.

However, it's not like that everywhere. There are some wonderful liturgies and some not-so-wonderful liturgies. Sometimes, potential converts walk in to a not-so-wonderful liturgy with broken rubrics and oddities. It's difficult for many - especially if they are coming from a more liturgical form of Protestantism. I don't know the best answer to this problem. All I know that it is a problem.

My suggested solution is the "Great Catholic Migration of the 21th Century." Click here to read more about "the great migration."

#7 Dealing with marriage, divorce, homosexuality, contraception, abortion

Some people have irregular marriages, live homosexual lifestyles, or enjoy the comforts of contraception. It's painful to allow your divorce and re-marriage to be examined by the bishop's tribunal. It's embarrassing to talk about a 'lifestyle.' It's not easy to imagine having a minivan overflowing with car seats or to rethink the vasectomy.

For some, they have to revisit an abortion that occurred decades ago. These sort of things cut deep to the heart and make us squirm. All this is understandable and I think that these things should be addressed with caution and compassion. If you're a potential convert, pray for and seek out a good priest with whom you can speak confidentially.

I'll also add from personal experience, the healing a good confession is about 100 times more powerful than any of the shame or fear associated with past problems. I think others here would agree.

(Please leave a comment below to testify to this reality so others might be assured.)

#6 Financial discomforts

If you're a clergyman you stand to lose your great pension, great health benefits, discretionary fund, and your salary. I've been there and it's tough. It's likely that you haven't been trained to do anything else that is marketable. I doubt that anyone out there will pay you six figures to write sermons for them or lead a small-group Bible study. It goes without saying that most ministers take a major pay cut when they become Catholic. Their family income goes down. They usually start having more kids. Also, they usually start paying for parochial education - another hit to the pocketbook.

#5 Vocational confusion

It was difficult at first to admit that my Anglican priesthood was invalid. I wasn't a priest long, but I heard confessions, anointed the dying, etc. What was I doing? What was God doing? Why did God let me function sacramentally with people who were deeply hurting. I still don't know how to "classify" those ministerial acts.

I think other would-be converts struggle with the same ideas. Even if they were laymen, they wonder about their past roles as Sunday school teachers, mentors, Bible study leaders, counselors, etc.

#4 Non-Catholic ridicule and estrangement

Family and friends do not understand. Even when they try to understand, they will never appreciate the frustrations, study, and heart-searching that goes into becoming Catholic. Some Anglicans still call me "Father", which makes me feel uncomfortable. Others have written terrible things about me. I've never been more greatly attacked for anything else in my life.

Tension often arises with parents and siblings. I've even heard of converts who were cut out of the inheritance because they became "Roman".

#3 Catholic ridicule and estrangement

This may seem odd, but some Catholics are suspicious of converts to Catholicism. These come in two forms. Type A is the cradle-Catholic who has all their ducks in a row and suspects the convert of being a crypto-Protestant unschooled in the ways of being Catholic. If the new Catholic prays extemporaneously, then it's "We don't do that." If the convert quotes Scripture about something, they frown upon this, too.

Some Catholics also seem to think that it is helpful to ridicule my past as a non-Catholic, as if that would somehow validate me as now "one of them." Some Catholics just love to hear converts bash their former faith. This places converts in a strange position.

Type B is the cradle-Catholic who is less committed to the distinctives of the Catholic faith. They see zealous converts as a threat. These converts are overly-concerned with dogma and truth. And this leads us to obstruction number two...

#2 RCIA (Rite for Christian Initiation of Adults)

RCIA must have been invented so that every conversion to the Catholic Church might somehow be miraculous. It is becoming an element of Catholic lore that RCIA is commonly led or organized by someone who is a "type B" Catholic as described above. These people don't seem to understand how zealous these converts can be. These leaders stress the "feelings" part of Catholicism and not the "orthodoxy" part of Catholicism much to the chagrin of the converts who have had it up to their ears in Protestant appeals to their feelings.

It's amazing how many people "give up" in RCIA. It's also amazing how many push on through. I know many who have had wonderful RCIA experiences, but I know many more who had to defend the Catholic faith while taking RCIA.

Just so I don't step on any toes, I salute and applaud all the great RCIA teachers out there. I know that you're out there and we are thankful for you! Keep up the great work.

#1 Pride

I don't know how to say this in a witty way, but pride holds the number one slot. At one point in life I felt that I was too good for all those people who respected the Infant of Prague. I'm ashamed to admit, but there it is. Why join a religion where adherents air brush images of Our Lady of Guadalupe on the hoods of their lowriders? (I grew up in Texas...) One Protestant gentlemen even told me that he couldn't be Catholic because it was "the religion of the masses." I asked him what he meant, and the term "Mexicans" was employed in his reply.

It's snobbery against the religion of the masses and immigrants.

It's just cooler to go to an Evangelical mega-church that has a pool, basketball gym, powerpoint presentations, podcasts, and a rocking "praise team." I sometimes wish that our homilies had really cool cultural references in them or solidly crafted "gotcha" endings. Alas, this is not typical of the parochial homily.

Question: So these are the top ten that I perceive. I'd love to hear what you think are the obstacles to Catholicism. Would you please share a comment?

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Photo: Two Popes

noreply@blogger.com (Taylor Marshall) — Sat, 04 May 2013 18:35:18 PDT

This is a fantastic photo. I just had to share it with you.

Is it me or is Pope Benedict looking even more frail? God bless him! Let's keep praying for him, too.

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The Inner Circle Winners for the 'Thomas Aquinas in 50 Pages' Book

noreply@blogger.com (Taylor Marshall) — Sat, 04 May 2013 20:13:58 PDT

Let me tell you something. This whole Inner Circle idea took me by surprise. Y'all are so generous! I am amazed.

I received about 300 messages from people who wanted to join the so-called "Inner Circle" for the new book Thomas Aquinas in 50 Pages! I had originally planned for only four slots.

I read all of your messages. Thank you!!!

I feel more connected to readers than I ever have before. You wrote personal messages with many interesting stories.

I'll be responding to each of you personally to thank you in the days to come.

Every continent was represented. Every age was represented. Every state of life was represented (priests, religious, lay, PhDs, hermits, deacons, and scores of great moms and dads!).

My conclusion: There are some REALLY amazing people reading this blog. Y'all are impressive!!! Thank you for reading this blog. Major qualifications out there. This is a highbrow audience!

After awhile, I realized that there could be no strict criteria to choose the final four for the Inner Circle. So I just went with my gut. I went with the messages that just seemed unusual and different. I gravitated to the people who wrote really personal emails and shared their personal stories with me.

If you didn't get chosen, no worries. I'll definitely do this again for the next book (it's on the Virgin Mary - due in August) so please stay tuned. I'd like to work with all of you eventually.

I also have also recently completed a Young Adult Novel on Saint George. I'd like to gather an Inner Circle of moms and dads for that one.

So here are the people who are in the Inner Circle. Originally there were four slots. However, I added two more to bring the number to six:

Rob Agnelli

Rob has MA in Moral Theology from Holy Apostles College and Seminary. He has written numerous articles in Catholic publications (First Things, Homiletic and Pastoral Review, Lay Witness, NCBC Ethics and Medics, etc. ). He is a self-identified Thomist.

Lucia Sanchis Percovich

Lucia is finishing an MA in Marriage and Family from the University of Navarre in Spain. She is a Catholic mother of three. She runs small groups for Catholic mothers. She also has an MA in Economics from NYU.

Rachael Murphy

Rachael comes from a Jewish background. She has considerable editing experience in the industry. (Those who have read my blog for years know that I'm a typo king! - I need editing help!) She has read my other books and claims to "know my writing style." She is preparing to enter the Catholic Church. I believe that her fresh convert's perspective will be helpful.

Tom Venzor

Tom is a 27-year-old seminarian at Mount St. Mary's Seminary in Emmitsburg, Maryland. He also has a law degree. While there were several lawyers that applied, I thought a lawyer-seminarian would be interesting to work with. (The interface between grace and law always proves interesting!) Tom also has philosophical training in Saint Thomas Aquinas. He criss-crosses several important demographics: 20-something/seminarian/professional.

Sister Grace Marie

Just after I had closed down the application process, I received this sweet email from Sister Grace Marie. She has an interest in linking the legacy of Saint Francis and Saint Dominic. I dig that because I'm a Thomist with love for the Franciscans. She also has a radio show called "A Good Habit" on the Guadalupe Radio Network. She is excited and exudes "nun sweetness," which I cannot resist.

Clint Rain

Last but not least, Clint happens to be my neighbor. I was surprised to get his message to join the Inner Circle. It turns out that he's read my other books. He's a great friend and we can chat on my front porch about the book over a beer. No internet connection required. Clint is a convert to Catholicism and he has five children who play with my children all the time.

So there's the circle of folks who will read the book first before we send it to you. We'll discuss the book and polish it up. We'll have the book ready for you on May 31.

If you've signed up as an email subscriber to this blog, you'll get the book on May 31. There is nothing else you need to do.

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Also, please check out my brand new book The Eternal City: Rome & the Origins of Catholicism at amazon.com by clicking here.

The Two Beasts in Revelation - What Do They Represent?

noreply@blogger.com (Taylor Marshall) — Fri, 03 May 2013 08:34:44 PDT

If you watch History Channel documentaries, then you've probably come across some pretty wacky information about the Book of Revelation and the end of the world.

Before you continue reading, bracket off all that you've heard. Let's look at the subject with new eyes. Let's look at it from within the context of the Old Testament.

Everyone would agree that one of the most confusing topics of the Apocalypse is the identities of the two beasts. Is it America, a Muslim nation, Russia, China, or perhaps the UN? These guesses are misled because they do not presume that the Old Testament provides the interpretive key for the New Testament.

This is just a brief post outlining the argument which I make in my new book The Eternal City. It is an old Catholic argument - namely that the two Beasts of the Apocalypse are the two political machines responsible for the death of Christ and 100% of all Christian martyrs of the early epoch.

These two powers are Jerusalem and Rome. Of course, both forces allied to kill Christ (represented by Pontius Pilate plus the High Priest). However, this alliance continued with the martyrdom of Saint Steven, Saint James, the rest of the Apostles and then almost all the martyrs until Constantine.

If Rome is the great and terrible Beast described by Daniel, and Nero Caesar is the historical personage associated with the fierce actions of the apocalyptic Antichrist, then the Book of Revelation becomes much easier to understand in the context of history.

The dragon of Revelation is Satan, the serpentine demon who seeks to destroy Christ and his followers.
The terrible Beast is the Fourth Beast described by Daniel, the Roman Empire that issued the death sentence against Jesus Christ.
The sixth king is the sixth emperor of the Roman Empire whose name adds up to 666 (Nero Caesar) and who persecuted the Christians for forty-two months—Nero Caesar who foreshadows the future political Antichrist.
The woman who gives birth to the Messiah represents Israel but chiefly the most blessed Israelite virgin and mother, the Blessed Virgin Mary.
The New Jerusalem from above is the Church, for she is described as the Bride of the Lamb, the Lamb being Christ Himself.

There are two more dominant symbolic images that remain to be identified in the Book of Revelation. Chapter thirteen of the Apocalypse describes two different beasts:

1) the beast arising from sea.

2) the beast arising from the land.

The sea is a symbol of the “peoples and multitudes and nations and tongues” (Apoc 17:15). The Sea Beast is the Beast ruling the Gentile nations – the Roman Empire as we have seen before. This beast resembles the dragon and receives a head wound—a reference to the protoevangelion in Genesis 3:15, when God promised that a descendant of Eve would boot the head of the serpent.

The second beast arises from “the land.” Some translations read “the earth” but the context of the Book of Revelation reveals that “the land” is a certain place. The book of Revelation uses the expression “the inhabitants the the land” twelve times to refer to the inhabitants of Israel. The land of Palestine was promised to Abraham, received after the death of Moses, and conquered by King David. The phrase “those who live in the land” refers to the Holy Land and the Old Testament frequently employs this phrase to refer to God’s judgment against the idolatrous Israelites living in “the land.”

The beast arising out of “the land” is thus a beast arising out of the Holy Land of Israel. Those who worship this beast are “the inhabitants of the land,” again a common prophetic motif denoting idolatrous Israel.

The Land Beast had “two horns like a lamb and it spoke like a dragon” (Apoc 13:11). In other words, this beast looks and sounds good, but it is truly evil. It is the apostate High priesthood and Levitical system of sacrifice that does not recognize the sacrifice of Christ. It's the form of Judaism that denies the Messianic claims of King Jesus of Nazareth.

It may seem rather shocking to some readers that the Book of Revelation depicts the High Priest and the sacrificial system he represented as an apostate beast fostering worship of the Roman Empire. However, we should remember that when faced with the choice between Caesar and Christ, the chief priests and leaders of the Jewish people shouted: “We have no king but Caesar!” (Jn 19:15). In this moment, the chief priests of Israel changed their allegiance from the God of Israel to the Caesar of Rome. They bowed down to the Roman Beast of the Gentiles and in turn became the Beast of the Holy Land.

The Land Beast who represents the violent, apostate version of Israel is able to work miracles through its union with the diabolic Sea Beast of Rome. The Book of Acts depicts the enemies of the Apostles as Jewish magicians (cf. Acts 8:9-24) and as ones working in concert with Roman officials (cf. Acts 13:6-11). The Land Beast also seeks to force Christians to “worship the Sea Beast” on pain of death. The Book of Acts reveals that the persecution of the early Church was almost uniquely a Jewish persecution of the faithful in concert with Roman officials.

Just as with the trial and murder of Christ, the apostate Jewish leadership planned their persecution in league with Roman officers. Paul himself suffered because of “the plots of the Jews” (Acts 20:19) and described his attackers as “wild beasts” (1 Cor 15:32).

The Book of the Apocalypse is a cosmic battle. It is a battle for the truth! The Church of Jesus Christ goes toe-to-toe with two fearsome enemies who have entered into an unholy alliance: Rome and Jerusalem. In brief, the Book of Revelation is an apocalyptic vision foretelling that the Church of Jesus Christ will overcome these two beasts and the demonic dragon behind their plots.

It is the story of how the Church overcomes the Roman Empire and becomes the Roman Catholic Church. It is also the story of how the Church overcomes apostate Jerusalem and becomes the New Jerusalem. In both instances, the Church overcomes evil through suffering.

This blog post today was excerpted from my new book The Eternal City: Rome & the Origins of Catholicism. It fast-reading, fun, and informative. It also answers questions that you've probably never had answered. You can read reviews and read the first few chapters over at amazon.com by clicking here.

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The Devils and Consecration to Mary as Taught by St John Damascene & St Louis de Montfort

noreply@blogger.com (Taylor Marshall) — Wed, 08 May 2013 07:27:04 PDT

One of the most interesting paintings of Marian devotion

Saint Bernard being comforted by Mary

About three years ago I performed the 33 day consecration to Jesus through Mary as described by St Louis de Montfort. A strange thing happened. On the 33rd day, which I had timed to be August 15 (the Assumption of Mary and my wife's birthday), I entered the church and I experienced this very strange feeling of terror.

It was a demonic attack. It surprised me. I felt a dark presence. I felt terrible feelings and terrible thoughts began to crowd in my mind. I was a little scared. I felt like my soul was being suffocated with smoke.

Yet, I finished my prayers for the 33 Day Consecration in the church and at the very moment I finished, I felt like all the evil smoke had been sucked out of the room. I had an intense feeling of peace, love, grace, and mercy. I felt that Jesus loved me intensely and that Mary had wrapped her mantle around me to protect me. She was drawing me closer to Jesus. I felt it. I cannot explain it.

My diagnosis is that the devils did not want me to consecrate myself to Jesus through Mary and they realized that I would be gaining a special protection. They made a last ditch effort...and Mary's foot crushed their heads. They fled when the deal was done.

Regrettably, theologians beginning in the 1950s began to question to the concept of "consecration to Mary." Everyone is agreed that people and things can be consecrated to the Most Holy Trinity, and this true of the Eucharist in a preeminent way, but also true for the priesthood, nuns, and holy vessels, and our baptized bodies as tabernacles of the Holy Spirit (which is the reason that we must retain holy purity and custody of the eyes).

How then could people or items be consecrated to the Blessed Virgin Mary who is a human person and creature? This question often comes up regarding Our Lady's request for the consecration of Russia to the Immaculate Heart of Mary. Some say this is impossible since the Immaculate Heart of Mary is created and therefore not a proper object of solemn consecration.

Saint Louis de Montfort is the saint to answer this question since he shows that all consecrations to Mary (or to any saint for that matter) are ordered to our Lord Jesus Christ through His Sacred Humanity. Since all saints are members of His Body and partakers of His Divine Nature, consecrations to them are relative and are therefore through them to Christ our God.

The same is true for prayer to saints. We pray to saints but understand that the prayer "to" a saint is relative and not absolute. Absolutely speaking, the intercessions of saints have their final terminus in Jesus Christ, the one mediator between God and men.

“For there is one God: and one mediator of God and men, the man Christ Jesus.” (1 Timothy 2:5, D-R)

Saint John Damascene is one ancient example of "consecration to Mary."

We are present before you, O Lady, Lady I say and again Lady, binding our souls to our hope in you, and as to a most secure and firm anchor , to you we consecrate {anathémenoi} our minds, our souls, our bodies, in a word, our very selves, honoring you with psalms, hymns and spiritual canticles, insofar as we are able-even though it is impossible to do so worthily. If truly, as the sacred word has taught us, the honor paid to our fellow servants testifies to our good will towards our common Master, how could we neglect honoring you who have brought forth your Master? In this way we can better show our attachment to our Master.

-St John Damascene, "Sermo Prima de Dormitione," Patroligia Graeca 96, 720C-D, 721A-B.

Saint John Damascene, a Doctor of the Catholic Church, consecrates himself and his hearers to the Blessed Virgin Mary using the word anathémenoi. You will recognize this as the same word from which we derive "anathema" which can mean "set above," "suspended," "banned," and usually "accursed." It is the Greek word used to translate the Hebrew word חֵרֶם {charem} for those people or things which belong to God as either holy or cursed. The same idea is preserved in Latin where "sacrosanctum" can refer to persons who are either "holy" or "cursed." For example, to be "sacrilegious" has the same connotations.

All this relates to things "reserved for God" and this can be a blessing or a curse. For example the Most Holy Sacrament of the Eucharist is the greatest blessing for one receiving It in a state of grace, but also the greatest curse if received in a state of original sin or mortal sin. Sacrosanctity cuts both ways.

Back to St John Damascene. He consecrates himself to Mary in this way by using the term "anathémenoi." This means that he is totally and completely given over and reserved for the Blessed Virgin Mary. (this should remind us of Blessed John Paul II, whose motto was directed to Mary: "Totus tuus" or "Totally yours.") Woe to him if should fail in his devotion to her. Yet this "Marian anathema" also includes the amazingly brilliant graces that he shall receive through her from Christ.

Moreover, this consecration to Mary in the form of an "anathema" is Christocentric (Christ-centered), or as I prefer to say, Christotelic (leading to Christ). Observe how St John Damascene concludes his consecration to Mary: "In this way we can better show our attachment to our Master." Our Master is Christ the Lord.

The whole point of Marian consecration is not to exalt Mary to the level of deity or to place her in competition with Christ. True Marian consecration (as also endorsed by St Louis de Montfort and St Maximilian Maria Kolbe) leads to greater love and service for Christ.

Do you want to consecrate yourself to the Immaculate Mother in this way? If so, I heartily recommend both St Louis de Montfort's consecration, but especially that of St Maximilian Maria Kolbe.

To use the Kolbe consecration in a solemn way, choose a Marian feast day. Fast on the day before (one meal), pray the Holy Rosary and attend Mass and Confession on that Marian feast day, and then recite the prayer of consecration. Renew the consecration annually.

Our Immaculate Lady, Mother of the Church, pray for us.

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Ancient Greek Saint Joseph Manuscript - The So-Called "History of Saint Joseph"

noreply@blogger.com (Taylor Marshall) — Wed, 01 May 2013 09:44:01 PDT

There is an ancient Greek manuscript that provides a biography of Saint Joseph told from the point of view of Jesus Christ. It is titled "The History of Saint Joseph the Carpenter." It was likely composed in Egypt between the 5th and 7th century. The only surviving copies known today are available in Coptic and Arabic translations of the original Greek.

The work definitely supports the Old Saint Joseph theory, a theory that I have tried to refute in this post: Was Saint Joseph Old or Young? (I hold with Maria Agreda that Saint Joseph was young at the birth of Christ.)

The manuscript explains why Joseph married Mary and describes Joseph's children from a previous marriage. The manuscript borrows heavily from the Protoevangelium of Saint James. What's interesting is that while Saint Joseph lives to be 111 (like Bilbo Baggins), he does not age or lose teeth. He's solid and healthy.

The book ends with a description of Saint Joseph's death which has cameos from Saint Michael and Saint Gabriel. The book then falsely says "And the holy apostles have preserved this conversation, and have left it written down in the library at Jerusalem."

You can read the whole thing over at NewAdvent.org, but TAKE IT WITH A GRAIN OF SALT. It's apocryphal!

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Fr Dwight Longenecker reviews "The Taylor Marshall Trilogy"

noreply@blogger.com (Taylor Marshall) — Wed, 01 May 2013 08:12:19 PDT

Father Dwight Longenecker, the famous blogger of Standing on My Head at Patheos, has written a stunning review of what he calls "The Taylor Marshall Trilogy."

He is referring to the Origins of Catholicism Trilogy of books that I recently completed:

[the hyper-links below will take you to the amazon.com reviews of the books]

1. The Crucified Rabbi ("How Catholicism alone fulfills Judaism")

2. The Catholic Perspective on Paul ("How Paul unites 'the Jews and the Gentiles' through Catholic theology")

3. The Eternal City ("Why Catholicism is ROMAN if its also so dang Jewish")

I like Father Longenecker's review because he definitely "gets it." In the review, he notes that I'm making a defense against the most global and common attacks on Catholicism.

As a priest, he recognizes that this trilogy is really a giant three part argument for the Catholicism of Jesus Christ - that Our Lord Jesus Christ can be best appreciated from a Catholic point of view.

The three most confused topics and objections to Catholicism (Old Testament/First Book; Saint Paul/Second Book; and Rome and Ecclesiology/Third Book) actually stand and fall together. These three books form a giant apparatus for Catholic apologetics. Surprisingly, OT Jewishness and NT Roman-ness go together, that's the glory of Catholicism.

Here's an excerpt from Father Longenecker's review of the Trilogy:

These three books are written in an easy and readable style. Here is scholarship for catechists and teachers to learn more about the dawning of our Catholic faith. The Crucified Rabbi, The Catholic Perspective on Paul and The Eternal City are also excellent resources for budding apologists. They provide the answers to Evangelical Christians who are searching for the Biblical roots of the Catholic Church and show the way to a deeper and more expansive understanding of historical Catholicism. As such they will strengthen your faith and your appreciation of the Mass, the gospels and your prayer life.

Please read Father's full review by clicking here.

If you'd like to sample the Table of Contents and the first few pages of each book, please click on the links below:

1. The Crucified Rabbi ("How Catholicism alone fulfills Judaism")

2. The Catholic Perspective on Paul ("How Paul unites 'the Jews and the Gentiles' through Catholic theology")

3. The Eternal City ("Why Catholicism is ROMAN if its also so dang Jewish")

Also, please check out my brand new book The Eternal City: Rome & the Origins of Catholicism at amazon.com by clicking here.

Inner Circle Response: Thank You, Thank You, Thank You!

noreply@blogger.com (Taylor Marshall) — Wed, 01 May 2013 07:47:20 PDT

Wow, thank you to all who have contacted me about being a collaborator in the so-called "inner circle" to prep my new free ebook Thomas Aquinas in 50 Pages: A Quick Layman's Guide to Thomism.

Including comments, emails, and Facebook messages, there are about 200 blog readers interested in becoming a collaborator in the "inner circle" for Thomas Aquinas in 50 Pages.

I'm currently reading through all the fantastic responses, and I am amazed by how educated, skilled, and diverse you are. PhDs in all sorts of subjects, talented homeschool moms, lawyers, business people, priests, hermits, people in their 80s, people in their 20s, and folks from Brazil, the Philippines, Europe, and India!

Y'all are a wonderfully diverse group - but you all love Our Lord Jesus Christ. That is the common thread. I'm so grateful for your interest and encouragement!

To be honest and transparent, I was hoping that there might be a few who would be willing to help out. I had no idea there would be such a large response. I'm just overwhelmed at the moment. I want you all to help but I don't know what to do! I don't think that I can keep up with 200 commentators. Perhaps I should have made this thing into a Wikipedia type document that could be "crowd-sourced." That's certainly an idea for next time.

Nevertheless, if you're still interested in joining the "inner circle," and haven't yet contacted me, please do so. Read this first to see if you'd be interested. Next, leave me a message through email, comments, or Facebook (the instructions are here).

In the mean time, I'm trying to shave off 2 or 3 pages to keep the book authentic at exactly "50" pages.

After I've read all the responses, I'll contact you directly and privately on Saturday the 4th to ask you to join the team and then I'll send you the book so that you can read it and get back to me with ideas and mark ups. Then we'll talk on the phone or Skype or whatever you prefer so that I can better understand how you think the book might be better.

In order to receive the free ebook Thomas Aquinas in 50 Pages: A Quick Layman's Guide to Thomism as soon as it comes out, sign up to receive an email from me by clicking here.

If you're already an email subscriber, do nothing. You're already set up and ready to go. You'll the book within minutes of its being made live.

Again click here to sign up and get the book if you haven't already signed up.