Sunday, March 3, 2013

What is the significance of the number 144,000 to Jehovah's Witnesses?


What is the significance of the number 144,000 to Jehovah's Witnesses?

Full Question

The Jehovah's Witnesses stress the 144,000. What 's the real scoop on this number?

Answered by:  Catholic Answers Staff 

The 144,000 people described in two passages of the Bible: Revelation 7:1-8 and 14:1-5. According to the first passage, they are "the servants of . . . God" (7:3) who are pictured as being sealed upon their foreheads. Verses 4-8 depict there being 12,000 sealed from each of the 12 tribes of Israel, giving a total of 144,000.

In Revelation 14:1 we are told that the seal on their foreheads is Christ's and his Father's name. The 144,000 are with Jesus, and they sing a unique song of worship, which no one else can learn (14:3). In 14:4-5 we are told more about their identity: "It is these who have not defiled themselves with women, for they are chaste [Greek, "virgins"]; it is these who follow the Lamb wherever he goes; these have been redeemed from mankind as first fruits for God and the Lamb, and in their mouth no lie was found, for they are spotless."

The Witnesses say these people represent the Church of Christ, the Israel of God, and this is a common view among Bible scholars, one that has had a long history in the interpretation of Revelation. The 144,000 are taken as a symbol of the Christian faithful. It is what Witnesses say next that is bizarre.

Supposedly God began collecting the 144,000 at Pentecost in A.D. 33 but stopped collecting them in 1935, when the full number was reached. Some of the 144,000 are still living, and they are all Jehovah's Witnesses. As of 1986 there were only about 9,000 of the 144,000 left alive. Since the Jehovah's Witnesses are a larger group, possessing several million members, how are the rest of the Witnesses regarded? As non-members of the body of Christ. They will still be saved in the end, but they will not be part of the body and will not go to heaven. They are considered part of the "great crowd" mentioned in Revelation 7:9-10.

In Jehovah's Witness "kingdom halls" (church buildings) only members of the 144,000 are allowed to receive communion when the Lord's Supper is celebrated (which is done infrequently). Sometimes kingdom halls celebrate the Lord's Supper and no one receives communion since none of the 144,000 are present.

Needless to say, the Witness's view is riddled with holes. When discussing the 144,000 with Witnesses, make them realize that they are being inconsistent in how they interpret the texts where the 144,000 are mentioned. They insist that there are exactly 144,000 of these people, no more and no less, making it a literal number, but they interpret every other detail about this group in a symbolic manner.

If they were consistent, they would have to conclude that the 144,000 are Jews, drawn equally from the twelve tribes of Israel (most of which are now unrecognizably lost), that they are all male virgins who do not lie and who have two names literally written on their foreheads. The problem is that almost none of the 9,000 Witnesses supposed to be members of this group fit this description. Many of them are married Gentile women with children, and they presumably have bent the truth more than a few times in their lives.

The only detail from the text that the Witnesses take literally is the number. Every other detail of the text is taken non-literally. They should either take all of the details literally or see the 144,000 as a symbol of the Church as a whole (as does virtually everyone else).

Saturday, March 2, 2013

The Catholic Bible App - FREE


The Catholic Bible App You've Been Waiting For (and other free stuff)

Today I have a bunch of free stuff for you. Hopefully a little something for everyone!
(Again, we apologize for the disruption in the Catechism readings. We hope these free offerings are a bit of consolation for you in the meantime.)

FREE THING #1

Check out the Lighthouse Catholic Media Bible App.
bible-app.jpg
It's free to download and includes the following:
  • FREE - Full text of the Catholic Bible (RSV-CE), Old and New Testaments
  • FREE - Audio of the Gospel of John from the Truth & Life Bible (amazing!)
  • FREE - Over 11 hours of audio biblical commentary from Dr. Scott Hahn and the St. Paul Center for Biblical Theology
  • $20 - Complete dramatized Truth & Life audio New Testament
  • Ability to purchase and download over 50 Lighthouse talks, delivered straight to your mobile device
BIG BONUS: Input the promo code 102150 within the app (click the Lighthouse image in the bottom left corner and go to "Menu" to find where to enter the promo code) andyou'll also get True Worship, by Fr. Michael Schmitz. I know folks who love this talk so much that they listen to it over and over and over again.
Click your platform below to download the app for free! (or learn more here)


FREE THING #2 
This next one you don't need a smart phone for - just your computer. Click here to go download "Attack on Religious Liberty: Battle for the Faith in Mexico," by Patrick Madrid (there's a "Download MP3 Now" link on the left). This is an extremely timely subject - an important one, too. Hope you enjoy it!


FREE THING #3
This one we offered before, but I think it's so beneficial that I want to mention it again. Please consider the CD (or mp3) of the Month Club. Just for signing up you get a free copy of Scott Hahn's talk, "The Lamb's Supper."
That's all I have for you today! Again, Tomorrow we'll be announcing the plan forward for studying the Catechism together. Can't wait!
God bless you,
Matt Warner

Why did some books mentioned in the Bible perish and not make it into the canon?


Why did some books mentioned in the Bible perish and not make it into the canon?

Full Question

Why did some books mentioned in the Bible perish and not make it into the canon? Were they not inspired?

Answered by:  Catholic Answers Staff 

Some books the Bible mentions were not inspired but are simply used as historical sources. This is the case when Paul quotes books by the pagan writers Aratus, Menander, and Epimenides (Acts 17:28, 1 Cor 15:33, and Ti 1:12, respectively) or when the Old Testament refers us to the book of the Annals of the Kings of Media and Persia (Est 10:2).

The same is likely true of the book of the Annals of the Kings of Israel (1 Kgs 14:19) and the book of the Annals of the Kings of Judah (1 Kgs 14:29), which may simply have been court records or secular histories of the periods they discussed. The same goes for the book of the Kings of Judah and Israel (2 Chr 16:11), and the Memoirs of Nehemiah (2 Mc 2:13).

Other books contained genuine revelation, though the book as a whole was not inspired. This is the case with the book of Enoch, which is quoted in Jude 14, and possibly a book known as the Assumption of Moses, which appears to be quoted in Jude 9. A work of unclear status is the book of Jashar, which is twice quoted in the Old Testament (Jo 10:12-13, 2 Sm 1:18-27) and seems to be a book of songs concerning the history of Israel.

Among uninspired books mentioned in the Old Testament are the Records of Samuel the Seer, the Records of Nathan the Prophet, and the Records of Gad the Seer (1 Chr 29:29), the Prophecy of Ahijah the Shilonite, the visions of Iddo the Seer concerning Jeroboam son of Nebat (2 Chr 9:29), the Records of Shemaiah the Prophet and of Iddo the Seer (2 Chr 12:15), the Annotations of the Prophet Iddo (2 Chr 13:22; the references to works of Iddo may be different ways of referring to the same book).

In the New Testament, there are references to a third letter from Paul to the Corinthians (1 Cor 5:9) and of a letter of his to the Laodiceans (Col 4:16; though many have thought this letter to the Laodiceans is the same as the letter to the Ephesians). Such books may have been inspired, but for some reason God chose not to have them passed down and included in the canon.


Should Catholics join the Odd Fellows?


Should Catholics join the Odd Fellows?

Full Question

You have spoken out against Catholics joining the Masons and similar organizations. How do you feel about the order of Odd Fellows?

Answered by:  Catholic Answers Staff

It isn't our feelings that are relevant; it's canon law. Under canon 1374 of the 1983 Code of Canon Law, Catholics are forbidden to join societies which plot against the Church. The Congregation for the Doctrine of the Faith applied this to Masons, indicating that Catholics who join Masonic organizations are engaged in serious sin and are to be barred from the Eucharist.

The Church has also judged that the Odd Fellows, the Knights of Pythias, the Orangemen, the Sons of Temperance, and the Communist Party are forbidden societies. Most Americans are familiar with the Masons and the Communist Party, but less familiar with the others.

The Odd Fellows was formed in England in 1812 and was brought to America in 1819. Like the Masons, it is a quasi-religious society, which is one of the Church's chief objections against it. The group has chaplains, altars, high priests, ritual worship, and funeral ceremonies. Also like the Masons, its members are indifferentists and teach the equality of Christianity, Judaism, and Islam before God.

The Knights of Pythias was founded in 1864 by a group of Masons and suffers from many of the same problems as the Masons and the Odd Fellows. This organization places emphasis on the pagans Pythagoras, Damon, Pythias, and Dionysius as teachers and models for moral life.

The Orangemen are militaristic Irish Protestants who are intensely anti-Catholic and are responsible for much of the anti-Catholic violence in Northern Ireland.

The Sons of Temperance was founded in New York in 1842 and is far more than just a temperance society (which the Catholic Church has nothing against; there were many Catholic temperance societies in 19th-century America). Like the Masons, the Sons is a quasi-religious society with its own religious rituals, but it admits both men and women to its lodges instead of having a parallel organization for women as do the Masons and most similar groups.


Wednesday, February 27, 2013

Does the Catechism promote private interpretation of Scripture?


Does the Catechism promote private interpretation of Scripture?

Full Question

According to the Catechism of the Catholic Church, "knowledge of revealed truth" is "deepened" by "theological research" and by "the intimate sense of spiritual realities which [believers] experience" (CCC 94). I thought that the magisterium was the authentic interpreter of Scripture and that private interpretation was taboo.

Answer

There is no conflict between the work of exegetes, scholars, and believers in exploring the meaning of Scripture, on the one hand, and the work of the magisterium in authentically defining the meaning of Scripture, on the other hand. Exegetes and believers must not pit their private judgment against the mind of the Church or treat their methods as the ultimate arbiters of what Scripture can or cannot mean (this is what is meant by "private interpretation"). But that doesn't mean that ordinary Catholics and Scripture scholars cannot use their intellects to probe the meaning of Scripture. Indeed, Scripture is so rich that even when a given passage has been connected authoritatively with a certain doctrine, that does not remove that passage from the sphere of scientific or devotional inquiry. We can interpret and explore Scripture, just not in a way that contradicts what has been defined concerning it.

There is an interrelationship between the work of exegetes and believers and the work of the magisterium. It is the magisterium's task to be the ultimate arbiter of whether or not a given theological idea belongs to the Catholic faith. But where does the theological idea come from in the first place? Who thinks of it, formulates it, develops it, expresses it? Bishops, yes, but also priests, saints, scholars, even ordinary believers. All of us, bringing our spiritual and critical faculties to the sources of faith (Scripture and Tradition) in a spirit of humility and docility to the teaching authority of the Church, may explore the meaning of divine revelation for ourselves.

Any interpretation we arrive at must not contradict what has already been defined as Catholic truth. That is why God gave the Church the power of defining things-to keep us from going wrong. We must be willing to submit our interpretations to the final judgment of the magisterium. But it would be a mistake to think that we are limited to parroting what the magisterium already has defined. That would be a recipe for crippling the ongoing development of doctrine that continually enriches our faith and unfolds the glories of that which was once for all delivered to the saints.


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Monday, February 25, 2013

TOMMY THE ATHEIST'S TESTIMONY – A TRUE TALE



TOMMY THE ATHEIST'S TESTIMONY – A TRUE TALE


John Powell a professor at Loyola University in Chicago writes about a student in his Theology of Faith class named Tommy:

Some twelve years ago, I stood watching my university students file into the classroom for our first session in the Theology of Faith. That was the first day I first saw Tommy. My eyes and my mind both blinked. He was combing his long flaxen hair, which hung six inches below his shoulders.

It was the first time I had ever seen a boy with hair that long. I guess it was just coming into fashion then. I know in my mind that it isn’t what’s on your head but what’s in it that counts; but on that day I was unprepared and my emotions flipped.

I immediately filed Tommy under "S" for strange ... very strange. Tommy turned out to be the "atheist in residence" in my Theology of Faith course. He constantly objected to, smirked at, or whined about the possibility of an unconditionally loving Father-God. We lived with each other in relative peace for one semester, although I admit he was for me at times a serious pain in the back pew.

When he came up at the end of the course to turn in his final exam, he asked in a slightly cynical tone: "Do you think I’ll ever find God?"

I decided instantly on a little shock therapy. "No!" I said very emphatically.

"Oh," he responded, "I thought that was the product you were pushing."

I let him get five steps from the classroom door and then called out: "Tommy! I don’t think you’ll ever find him, but I am absolutely certain that He will find you!" He shrugged a little and left my class and my life.

I felt slightly disappointed at the thought that he had missed my clever line: "He will find you!" At least I thought it was clever. Later I heard that Tommy had graduated and I was duly grateful.

Then a sad report, I heard that Tommy had terminal cancer. Before I could search him out, he came to see me. When he walked into my office, his body was very badly wasted, and the long hair had all fallen out as a result of chemotherapy. But his eyes were bright and his voice was firm, for the first time, I believe. "Tommy, I’ve thought about you so often. I hear you are sick!" I blurted out.

"Oh, yes, very sick. I have cancer in both lungs. It’s a matter of weeks."

"Can you talk about it, Tom?"

"Sure, what would you like to know?"

"What’s it like to be only twenty-four and dying?"

"Well, it could be worse."

"Like what?"

"Well, like being fifty and having no values or ideals, like being fifty and thinking that booze, seducing women, and making money are the real ‘biggies’ in life."

I began to look through my mental file cabinet under "S" where I had filed Tommy as strange. (It seems as though everybody I try to reject by classification God sends back into my life to educate me.)

But what I really came to see you about," Tom said, " is something you said to me on the last day of class." (He remembered!) He continued, "I asked you if you thought I would ever find God and you said, ‘No!’ which surprised me. Then you said, ‘But he will find you.’ I thought about that a lot, even though my search for God was hardly intense at that time. (My "clever" line. He thought about that a lot!) But when the doctors removed a lump from my groin and told me that it was malignant, then I got serious about locating God. And when the malignancy spread into my vital organs, I really began banging bloody fists against the bronze doors of heaven.

But God did not come out. In fact, nothing happened. Did you ever try anything for a long time with great effort and with no success? You get psychologically glutted, fed up with trying. And then you quit.

Well, one day I woke up, and instead of throwing a few more futile appeals over that high brick wall to a God who may be or may not be there, I just quit. I decided that I didn’t really care ... about God, about an afterlife, or anything like that. "I decided to spend what time I had left doing something more profitable. I thought about you and your class and I remembered something else you had said: ‘The essential sadness is to go through life without loving. But it would be almost equally sad to go through life and leave this world without ever telling those you loved that you had loved them.’ "So I began with the hardest one: my Dad. He was reading the newspaper when I approached him."

"Dad". . .

"Yes, what?" he asked without lowering the newspaper.

"Dad, I would like to talk with you."

"Well, talk."

"I mean. .. It’s really important."

The newspaper came down three slow inches. "What is it?"

"Dad, I love you. I just wanted you to know that." Tom smiled at me and said with obvious satisfaction, as though he felt a warm and secret joy flowing inside of him: "The newspaper fluttered to the floor. Then my father did two things I could never remember him ever doing before. He cried and he hugged me.

And we talked all night, even though he had to go to work the next morning. It felt so good to be close to my father, to see his tears, to feel his hug, to hear him say that he loved me. "It was easier with my mother and little brother. They cried with me, too, and we hugged each other, and started saying real nice things to each other. We shared the things we had been keeping secret for so many years. I was only sorry about one thing: that I had waited so long. Here I was just beginning to open up to all the people I had actually been close to.

"Then, one day I turned around and God was there. He didn’t come to me when I pleaded with him. I guess I was like an animal trainer holding out a hoop, ‘C’mon, jump through.’ ‘C’mon, I’ll give you three days .. .three weeks.’ Apparently God does things in his own way and at his own hour. "But the important thing is that he was there. He found me.

You were right. He found me even after I stopped looking for him."

"Tommy," I practically gasped, "I think you are saying something very important and much more universal than you realize. To me, at least, you are saying that the surest way to find God is not to make him a private possession, a problem solver, or an instant consolation in time of need, but rather by opening to love. You know, the Apostle John said that. He said God is love, and anyone who lives in love is living with God and God is living in him.’ Tom, could I ask you a favor? You know, when I had you in class you were a real pain. But (laughingly) you can make it all up to me now. Would you come into my present Theology of Faith course and tell them what you have just told me? If I told them the same thing it wouldn’t be half as effective as if you were to tell them."

"Oooh . . . I was ready for you, but I don’t know if I’m ready for your class."

"Tom, think about it. If and when you are ready, give me a call." In a few days Tommy called, said he was ready for the class, that he wanted to do that for God and for me. So we scheduled a date. However, he never made it.

He had another appointment, far more important than the one with me and my class. Of course, his life was not really ended by his death, only changed.

He made the great step from faith into vision. He found a life far more beautiful than the eye of man has ever seen or the ear of man has ever heard or the mind of man has ever imagined.

Before he died, we talked one last time. "I’m not going to make it to your class," he said.

"I know, Tom."

"Will you tell them for me? Will you . . . tell the whole world for me?"

"I will, Tom. I’ll tell them. I’ll do my best."

So, to all of you who have been kind enough to hear this simple statement about love, thank you for listening. And to you, Tommy, somewhere in the sunlit, verdant hills of heaven: "I told them, Tommy . ... ...as best I could."

With thanks,
Rev. John Powell, Professor Loyola University in Chicago


Wednesday, February 20, 2013

Lenten Penance

From: Fr. Tom Mangattuthazhe 

Lenten Penance

Penances must conform to our inner contrition and sorrow for our sins. Acts of penance are our outward signs of inward realities. Saint John the Baptist said: “Bring forth therefore fruit worthy of penance.” (Matthew 3:8, ) Saint Paul also said: “I preach that they should do penance and turn to God, doing works worthy of penance.” (Acts 26:20) I very much like how
the Apostle speaks of "works worthy of penance."

Below are some traditional Catholic penances. These acts should be unseen by men and offered only to God:

1. Abstaining from all meat
2. Abstaining from all alcohol
3. Abstaining from all sweets and desserts
4. Having only one or two meals per day
5. Eating little or no food of Fridays - the weekly remembrance of the crucifixion
6. Waking up for a night vigil of prayer
7. Abstaining from television, music, radio, and/or movies for all of Lent
8. Daily Mass
9. Weekly Confession
10. Daily Rosary
11. Daily Divine Mercy Chaplet
12. Daily or Weekly Stations of the Cross
13. Attending a parish mission
14. Increased Almsgiving
15. Acts of Mercy and Charity

Talk to your spiritual director before you do anything. If you do not have a director, talk to your priest in the confessional about how you can take it to higher level this year. The goal is to give greater glory to God, grow in holiness, and bring graces to others who need Christ.

As we learn from St Therese, even the smallest thing done for the love of God is great in the Kingdom of Heaven. Picking up piece of trash or opening the door for someone with a heart full of love for God and neighbor is better than a bitter heart enduring a hair shirt for forty days. This is why you need a holy spiritual director to help you think these things through.


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