​A Brief History of the Sacrament of Confession


For as long as I can remember, the teachings of the Roman Catholic Church have been constantly attacked, criticized, and even watered down (or attempted to do so) by those that should know better. Although, it doesn't surprise me to see these things, it is still a source of anguish to see Christ attacked in such ways. One common objection to an Apostolic teaching of the Church would be that of the Sacrament of Penance or better known as Confession; the most common objection to Confession is that it was 'created' by the Catholic Church and has no basis in the roots of historical/biblical Christianity. Ironically, this objection is primarily held by those who are often ignorant (usually willfully ignorant) of both historical and biblical Christianity! Let's help set the record straight by taking a look into the Catholic Encyclopedia:


According to the Council of Trent, the consensus of all the Fathers always understood that by the words of Christ just cited, the power of forgiving and retaining sins was communicated to the Apostles and their lawful successors (Sess. XIV, c. i). It is therefore Catholic doctrine that the Church from the earliest times believed in the power to forgive sins as granted by Christ to the Apostles. Such a belief in fact was clearly inculcated by the words with which Christ granted the power, and it would have been inexplicable to the early Christians if any one who professed faith in Christ had questioned the existence of that power in the Church. But if, contrariwise, we suppose that no such belief existed from the beginning, we encounter a still greater difficulty: the first mention of that power would have been regarded as an innovation both needless and intolerable; it would have shown little practical wisdom on the part of those who were endeavoring to draw men to Christ; and it would have raised a protest or led to a schism which would certainly have gone on record as plainly at least as did early divisions on matters of less importance. But no such record is found; even those who sought to limit the power itself presupposed its existence, and their very attempt at limitation put them in opposition to the prevalent Catholic belief. Turning now to evidence of a positive sort, we have to note that the statements of any Father or orthodox ecclesiastical writer regarding penance present not merely his own personal view, but the commonly accepted belief; and furthermore that the belief which they record was no novelty at the time, but was the traditional doctrine handed down by the regular teaching of the Church and embodied in her practice. In other words, each witness speaks for a past that reaches back to the beginning, even when he does not expressly appeal to tradition.


St. Augustine (d. 430) warns the faithful: "Let us not listen to those who deny that the Church of God has power to forgive all sins" (De agon. Christ., iii).

  • St. Ambrose (d. 397) rebukes the Novatianists who "professed to show reverence for the Lord by reserving to Him alone the power of forgiving sins. Greater wrong could not be done than what they do in seeking to rescind His commands and fling back the office He bestowed. . . . The Church obeys Him in both respects, by binding sin and by loosing it; for the Lord willed that for both the power should be equal" (On Penance I.2.6).
  • Again he teaches that this power was to be a function of the priesthood. "It seemed impossible that sins should be forgiven through penance; Christ granted this (power) to the Apostles and from the Apostles it has been transmitted to the office of priests" (On Penance II.2.12).
  • The power to forgive extends to all sins: "God makes no distinction; He promised mercy to all and to His priests He granted the authority to pardon without any exception" (On Penance I.3.10).
  • Against the same heretics St. Pacian, Bishop of Barcelona (d. 390), wrote to Sympronianus, one of their leaders: "This (forgiving sins), you say, only God can do. Quite true: but what He does through His priests is the doing of His own power" (Ep. I ad Sympron., 6 in P.L., XIII, 1057).
  • In the East during the same period we have the testimony of St. Cyril of Alexandria (d. 447): "Men filled with the spirit of God (i.e. priests) forgive sins in two ways, either by admitting to baptism those who are worthy or by pardoning the penitent children of the Church" (In Joan., 1, 12 in P.G., LXXIV, 722).
  • St. John Chrysostom (d. 407) after declaring that neither angels nor archangels have received such power, and after showing that earthly rulers can bind only the bodies of men, declares that the priest's power of forgiving sins "penetrates to the soul and reaches up to heaven". Wherefore, he concludes, "it were manifest folly to condemn so great a power without which we can neither obtain heaven nor come to the fulfillment of the promises. . . . Not only when they (the priests) regenerate us (baptism), but also after our new birth, they can forgive us our sins" (On the Priesthood III.5 sq.).
  • St. Athanasius (d. 373): "As the man whom the priest baptizes is enlightened by the grace of the Holy Ghost, so does he who in penance confesses his sins, receive through the priest forgiveness in virtue of the grace of Christ" (Frag. contra Novat. in P.G., XXVI, 1315).


These extracts show that the Fathers recognized in penance a power and a utility quite distinct from that of baptism. Repeatedly they compare in figurative language the two means of obtaining pardon; or regarding baptism as spiritual birth, they describe penance as the remedy for the ills of the soul contracted after that birth. But a more important fact is that both in the West and in the East, the Fathers constantly appeal to the words of Christ and given them the same interpretation that was given eleven centuries later by the Council of Trent. In this respect they simply echoed the teachings of the earlier Fathers who had defended Catholic doctrine against the heretics of the third and second centuries. Thus St. Cyprian in his "De lapsis" (A.D. 251) rebukes those who had fallen away in time of persecution, but he also exhorts them to penance: "Let each confess his sin while he is still in this world, while his confession can be received, while satisfaction and the forgiveness granted by the priests is acceptable to God" (c. xxix).



Disney: The Demonic Kingdom


On August 5th of this year, Disney aired an episode of Doc McStuffins, entitled “The Emergency Plan” which depicted a doll “family” with two lesbian mothers with two children. The entire premise of the show is focused around a young girl, referred to as Doc McStuffins, and pretends to act as a doctor and fix toys as a doctor would treat patients. In this episode, Doc and friends encounter a lesbian doll family where chaotic events cause the toys to react without much of an emergency plan to counter whatever may befall them. So, Doc and friends come to the rescue and show this unnatural family how to better prepare for emergencies as if seeing two mothers together with children is perfectly normal.



This is unfortunately nothing new for Disney, the organization has steadily pushed boundaries of depicting sexual immorality as common-place such as the newly released 'Beauty and the Beast' where Gaston's chummy buddy, Lefou, flamboyantly swaggers and flirts throughout much of the film. Even Disney's affiliate companies such as Pixar have hidden little gay 'easter-eggs' for the ever watchful and studious.


What can we say? Disney has played its hand and has come out to favor immorality, plain and simple. As Catholics, we have to recognize that this not just an opinion or a 'way of life' but rather a grievous sin that actually cries out for justice. In other words, God often abandoned whole nations for such sins as Sodomy. In fact, the flood in Noah's day was primarily due to 'unnatural givings in marriage' among other disordered lusts and passions. Sodom and Gomorrah also was smote into salt and dust because of this very sin that Disney so readily celebrates! There may even be those among us within the Church that say that Disney does more good than harm or the shows have more moral episodes than questionable ones. This may be so on a surface level but picture if you will a tall glass of ice cold water. Now imagine three drops of deadly poison is added to the water. Shall you drink this tainted water though you be thirsty? Well, there's more water than poison and hey...we're all going to die someday, right? Is this really the approach we want to walk our children through when it comes to their immortal soul? And not just their souls, but our own as parents as well. As St. Paul said,

“Who having known the justice of God, did not understand that they who do such things, are worthy of death: and not only they that do them, but they also that consent to them that do them.” Romans 1:32

Can we as Catholics, who have been already revealed by God through His Church concerning the gravity of Sodomy, sincerely continue to ignore Disney's infatuation with immorality? How many more movies are we going to pay for and watch only to be subjugated to more and more sexual depravity cleverly sown into children stories? How many hours are we still going to dedicate to their channel or subscription which only stands as an affront to Objective Truth that which Jesus Christ established? Can you continue to support this Demonic Kingdom knowing that they consent and even openly promote mortal sin? If so, what does this mean for your soul since it is open and not secret any more. Do you ignore the rotten and decayed features of this Demonic Kingdom or do you see what the Church sees and regard it as an enemy of Christ?

It is indeed true what Our Lord said, “One cannot serve two masters...he will either love one and hate the other or cherish one and despise the other”. Thanks be to God that an easy choice has been placed before us; a line by which we can easily know where to stand.

Trump Nominates a practicing Catholic for the 7th Circuit Court of Appeal

trump_prolife_judge

By Sadeer Farjo, JD

Over the past few months, you may have heard some chatter about whether Trump is conservative or not. When it comes to nominating federal judges he is placing some solid judges that will defend human dignity and protect our religious rights. Take for example his recent nomination for the 7th Circuit Court of Appeals where Trump nominated an unapologetic Catholic, Amy Coney Barrett.

Mrs. Barrett is a respected professor, a wife, and mother of seven children. Prior to the Synod of the Family, Mrs. Barrett was a signatory on to a letter supporting the Catholic Church’s teachings on the family, and human life. Whether you like Trump or not, his nomination of Mrs. Barrett is one that all Catholics should celebrate.
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What to Dubia?


It's no secret that in our days there are many within the Catholic Church who should know better have taken in to novelties and outright heresy. We also know that even from the highest ranks in the Church there is a great deal of confusion seemingly flowing from top to bottom. With the release of Pope Francis' Amoris Laetitia, the Church has largely been left in a sort of division. We see Cardinal against Cardinal, Bishop against Bishop, Priest against Priest, and even strife between the laity. In particular, Amoris Laetitia Chapter 8 on 'Accompanying, discerning and Integrating Weakness' has given many in the Church to question if official Church teaching on certain matters have changed. Sadly, many have taken the opportunity to criticize the Pope and clergy primarily because many of us do not understand what it means to recognize authority in the Church. Many forget that it was Christ Himself who instituted the hierarchy of the Church and for that matter, many have forgotten that the Holy Spirit is Always with the Church but Christ NEVER promised those in the Church would cooperate with the Holy Spirit. So moving forward, let's tread fearfully into this discussion and ask God for the graces to maintain a steady devotion to the Church as we work to expose wickedness running rampant in the Church.

Catholics are confused. We are confused and hurt by and large because those who know better know that Priests, Bishops, Cardinals, and the Pope are supposed to be shepherds to us.
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ACLU sues Catholic hospital for not preforming an elective hysterectomy on a transgender woman


The American Civil Liberties Union (ACLU) is filing a lawsuit against a Catholic Hospital because it refused to perform a transition surgery for a transgender woman. The ACLU suing a Catholic organization because of its beliefs is not surprising.
The ACLU filed a lawsuit on behalf of a 35-year-old woman (Ms. Minton) who is suing Mercy San Juan Medical Center, a Catholic hospital, for refusing to remove her vagina. The woman wanted to have the elective hysterectomy because she wanted to transition into becoming a man.
The hospital explained:
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