Author: Shirley Aaron

St. John Chrysostom’s Love For The Feast Of Christmas And How He Convinced Others To Celebrate It. 

St. John Chrysostom’s Love For The Feast Of Christmas And How He Convinced Others To Celebrate It. 

The early Church didn’t celebrate Christmas as we Christians do today. In fact, for several hundred years the feast of Christmas was absent from the liturgical calendar.

However, by the 4th century Christians saw a need to have a separate feast that honored the birth of Jesus Christ. Historians debate where exactly the feast of Christmas originated from, as it was a feast with different dates for many years.

By the time of St. John Chrysostom (c. 386), the feast began to spread to Antioch, where Chrysostom was living during the early days of his priesthood. For various reasons his congregation wasn’t excited about this new feast and so Chrysostom preached a series of Christmas sermons to get them behind it.

For Chrysostom, it was a beautiful feast, one that he personally loved and saw great significance. Below is an excerpt from one of his sermons where he explains the “reason for the season,” and why it is such a glorious feast.

A feast is approaching which is the most solemn and awe-inspiring of all feasts. If one were to call it the metropolis of all feasts, one wouldn’t be wrong. What is it? The birth of Christ according to the flesh.

In this feast the Epiphany, holy Pascha, the Ascension and Pentecost have their beginning and their purpose. For if Christ hadn’t been born according to the flesh, he wouldn’t have been baptized, which is Epiphany. He wouldn’t have been crucified, which is Pascha. He wouldn’t have sent the Spirit, which is Pentecost. So from this event, as from some spring, different rivers flow — these feasts of ours are born.

But not only on this account would it be right to give precedence to this day, but also because what happened on it is much more awe-inspiring than all other days. I say this because the fact that Christ died after becoming human was the consequence of that: even if he didn’t commit sin, still he assumed a mortal body. And that too was an amazing fact: that, although God, he was willing to become human and to condescend to take so much on himself that not even the imagination can embrace.

On this account especially I embrace and love this day, and put my ardent love on show to make you share in my affection for it. On this account I beg and entreat all of you to be present with much zeal and enthusiasm, each having vacated your own house, so that we may see our Master lying in the manger, dressed in swaddling-clothes – that awe-inspiring and miraculous sight. What kind of defense could we have, what kind of excuse, when he came down from heaven for our sake while we can’t even leave the house to go to him? Or when the Magi, who were barbarians and foreigners, hurried from Persia to see him lying in the manger? But you, a Christian, can’t be bothered to travel even a short distance in order to enjoy this blessed sight? For if we’re present in faith we’ll certainly see him lying in the manger: this table fulfills the role of the manger.

44 Reasons I Left Protestanism For The Catholic Church. 

44 Reasons I Left Protestanism For The Catholic Church. 


Catholic convert confesses…

1. I left Protestantism because it was seriously deficient in its interpretation of the Bible (e.g., “faith alone” and many other “Catholic” doctrines – see evidence bellow..

2. I am a Catholic because I sincerely believe, by virtue of much cumulative evidence, that Catholicism is true, and that the Catholic Church is the visible Church divinely-established by our Lord Jesus, against which the gates of hell cannot and will not prevail (Mt. 16:18), thereby possessing an authority to which I feel bound in Christian duty to submit.

3. Catholicism isn’t formally divided and sectarian (Jn 17:20-23; Rom 16:17; 1 Cor 1:10-13).

4. Catholic unity makes Christianity and Jesus more believable to the world (Jn 17:23).

5. Catholicism avoids an unbiblical individualism which undermines Christian community (e.g., 1 Cor 12:25-26).

6. Protestant individualism led to the privatization of Christianity.

7. Protestantism leans too much on mere traditions of men (every denomination stems from one Founder’s vision. As soon as two or more of these contradict each other, error is necessarily present).

8. Catholicism retains apostolic succession, necessary to know what is true Christian apostolic Tradition. It was the criterion of Christian truth used by the early Christians.

9. Protestantism from its inception was anti-Catholic, and remains so to this day (esp. evangelicalism). This is obviously wrong and unbiblical if Catholicism is indeed Christian (if it isn’t, then – logically – neither is Protestantism, which inherited the bulk of its theology from Catholicism). The Catholic Church, on the other hand, is not anti-Protestant.

10. The Catholic Church accepts the authority of the great Ecumenical Councils (see, e.g., Acts 15) which defined and developed Christian doctrine (much of which Protestantism also accepts).

11. Most Protestants do not have bishops, a Christian office which is biblical (1 Tim 3:1-2) and which has existed from the earliest Christian history and Tradition.

12. Protestantism arose in 1517, and is a “Johnny-come-lately” in the history of Christianity. Therefore it cannot possibly be the “restoration” of “pure”, “primitive” Christianity, since this is ruled out by the fact of its absurdly late appearance. Christianity must have historic continuity or it is not Christianity.

13. Protestantism is necessarily a “parasite” of Catholicism, historically and doctrinally speaking.

14. The Protestant notion of the “invisible church” is also novel in the history of Christianity and foreign to the Bible (Mt 5:14; Mt 16:18), therefore untrue.

15. When Protestant theologians speak of the teaching of early Christianity (e.g., when refuting “cults”), they say “the Church taught . . .” (as it was then unified), but when they refer to the present they instinctively and inconsistently refrain from such terminology, since universal teaching authority now clearly resides only in the Catholic Church.

16. Catholicism retains the sense of the sacred, the sublime, the holy, and the beautiful in spirituality. The ideas of altar, and “sacred space” are preserved. Many Protestant churches are no more than “meeting halls” or “gymnasiums” or “barn”-type structures.

17. Protestantism has largely neglected the place of liturgy in worship (with notable exceptions such as Anglicanism and Lutheranism). This is the way Christians had always worshiped down through the centuries, and thus can’t be so lightly dismissed.

18. Many Protestants tend to separate life into categories of “spiritual” and “carnal,” as if God is not Lord of all of life. It forgets that all non-sinful endeavors are ultimately spiritual.

19. Protestantism has removed the Eucharist from the center and focus of Christian worship services. Some Protestants observe it only monthly, or even quarterly. This is against the Tradition of the early Church and the Bible. (Malachi 1:11, Act.2:46, 1Cor.10:16-17).

20. Most Protestants regard the Eucharist symbolically, which is contrary to universal Christian Tradition up to 1517, and the Bible (Mt 26:26-28; Jn 6:47-63; 1 Cor 10:14-22; 1 Cor 11:23-30), which hold to the Real Presence.

21. Protestantism has abolished the priesthood (Mt. 18:18) and the sacrament of ordination, contrary to Christian Tradition and the Bible (Acts 6:5-7; 1 Tim 4:14; 2 Tim 1:6).

22. Catholicism retains the Pauline notion of the spiritual practicality of a celibate clergy (not everyone will marry) (e.g., Mt 19:12, 1 Cor 7:8, 1 Cor 7:27, 1 Cor 7:32-33). which does not exist in any protestant churche.

23. Protestantism has largely rejected the sacrament of confirmation (Acts 8:18, Heb 6:2-4), contrary to Christian Tradition and the Bible.

24. Many Protestants have denied infant baptism, contrary to Christian Tradition and the Bible (Acts 2:38-39; Acts 16:15; Acts 16:33; Acts 18:8; 1 Cor 1:16; Col 2:11-12). Christ also told his apostles not to stop children from coming to him.

25. Protestants have rejected the sacrament of anointing of the sick (Formerly known as Extreme Unction / “Last Rites”), contrary to Christian Tradition and the Bible (Mk 6:13; 1 Cor 12:9, 1 Cor 12:30; Jas 5:14-15).

26. Protestantism pits the veneration of saints against the worship of God. Catholic theology doesn’t permit worship of saints in the same fashion as that directed towards God. Saints are revered and honored, not adored, as only God the Creator can be.

27. The anti-historical outlook of many Protestants leads to individuals thinking that the Holy Spirit is speaking to them, but has not, in effect, spoken to the multitudes of Christians for 1500 years before Protestantism began!

28. The Bible doesn’t contain the whole of Jesus’ teaching, or Christianity, as many Protestants believe (Mk 4:33; Mk 6:34; Lk 24:15-16; Lk 24:25-27; Jn 16:12; Jn 20:30; Jn 21:25; Acts 1:2-3).

29. The New Testament was neither written nor received as the Bible at first, but only gradually so (i.e., early Christianity couldn’t have believed in sola Scriptura like current Protestants, unless it referred to the Old Testament alone).

30. Christian Tradition, according to the Bible, can be oral as well as written (2 Thess 2:15; 2 Tim 1:13-14; 2 Tim 2:2). St. Paul makes no qualitative distinction between the two forms.

31. St. Paul, in 1 Tim 3:15, puts the Church above Bible as the grounds for truth, as in Catholicism.

32. Protestantism claims that the Catholic Church has “added to the Bible.” The Catholic Church replies that it has merely drawn out the implications of the Bible (development of doctrine), and followed the understanding of the early Church, and that Protestants have “subtracted” from the Bible by ignoring large portions of it which suggest Catholic positions. Each side thinks the other is “unbiblical,” but in different ways.

33. Contrary to Protestant myth and anti-Catholicism, the Catholic Church doesn’t teach that one is saved by works apart from preceding and enabling grace, but that faith and works are inseparable, as in James 1 and 2.

34. Protestantism has virtually eliminated the practice of confession to a priest (or at least a pastor), contrary to Christian Tradition and the Bible ( Jn 20:23, James 5:16, Acts 19:18, Matt. 3:6; Mark 1:5, 1 John 1:9).

35. Protestantism disbelieves in penance, or temporal punishment for (forgiven) sin, over against Christian Tradition and the Bible (e.g. 2 Sam 12:13-14; Heb 12:6-8).

36. Protestantism has rejected the Tradition and biblical doctrine of purgatory, as a consequence of its false view of justification and penance, despite sufficient evidence in Scripture: ( Is 4:4; 6:5-7; Micah 7:8-9; Mal 3:1-4; Mt 5:25-6; 12:32; (cf 1 Pet 3:19-20); 1 Cor 3:11-15)

37. Protestantism has thrown out prayers for the dead, in opposition to Christian Tradition and the Bible (2 Samuel 1:11-12, 1 Samuel 31:11-13 Tobit 12:12; 2 Maccabees 12:39-45; 1 Cor 15:29; 2 Tim 1:16-18).

38. Some Protestants disbelieve in Guardian Angels, despite Christian Tradition and the Bible (Ps 34:7; 91:11; Mt 18:10; Acts 12:15; Heb 1:14).
39. Most Protestants deny that angels can intercede for us, contrary to Christian Tradition and the Bible (Rev 1:4; 5:8; 8:3-4).

40. Protestantism rejects Mary’s Immaculate Conception, despite developed Christian Tradition and indications in the Bible: Gen 3:15; Lk 1:28 (“full of grace” Catholics interpret, on linguistic grounds, to mean “without sin”); Mary as a type of the Ark of the Covenant (Lk 1:35 w/ Ex 40:34-8; Lk 1:44 w/ 2 Sam 6:14-16; Lk 1:43 w/ 2 Sam 6:9: God’s Presence requires extraordinary holiness).

41. Protestantism denies Mary’s Spiritual Motherhood of Christians, contrary to Christian Tradition and the Bible (Jn 19:26-7: “Behold thy mother”; Rev 12:1,5,17: Christians described as “her seed.”)

42. Catholics believe that Mary is incomparably more alive and holy than we are, hence, her prayers for us are of great effect (Jas 5:16; Rev 5:8; 6:9-10). But she is our sister with regard to our position of creatures vis-à-vis the Creator, God. Mary never operates apart from the necessary graces from her Son, and always glorifies Him, not herself, as Catholic theology stresses.

43. Catholics are that generation that was spoken of by the Holy Spirit through the blessed virgin Mary in Luke 1:48.

44. Last but not the least, Catholic Church is the fulfillment of the prophecy in (Malachi1:11) through the Holy Mass celebrated all over the world everyday; from the rising to the setting of the sun…

*The source of this article has Chosen To Stay Anonymous.

How The Holy Souls In Purgatory Appreciate The Charity Exercised For Them In The World Because They Are No Longer In A State To Acquire Merits – St. Catherine Of Genoa. 

How The Holy Souls In Purgatory Appreciate The Charity Exercised For Them In The World Because They Are No Longer In A State To Acquire Merits – St. Catherine Of Genoa. 

The souls in Purgatory are no longer in a state to acquire merit. How these souls look on the charity exercised for them in the world.

If the souls in Purgatory could purge themselves by contrition, they would pay all their debt in one instant. Such blazing vehemence would their contrition have in the clear light shed for them on the grievousness of being hindered from reaching their end and the love of God.

Know surely that not the least farthing of payment is remitted to those souls, for thus has it been determined by God’s justice. So much for what God does as for what the souls do, they can no longer choose for themselves, nor can they see or will, save as God wills, for thus has it been determined for them.

And if any alms be done them by those who are in the world to lessen the time of their pain, they cannot turn with affection to contemplate the deed, saving as it is weighed in the most just scales of the divine will.

They leave all in God’s hands who pays Himself as His infinite goodness pleases. If they could turn to contemplate the alms except as it is within the divine will, there would be self in what they did and they would lose sight of God’s will, which would make a Hell for them. Therefore they await immovably all that God gives them, whether pleasure and happiness or pain, and never more can they turn their eyes back to themselves.

The Advent Spirit.

The Advent Spirit.

​*🎤The Advent Spirit.🎤*

Homily for Monday 3rd December 2018.

_“’Lord, my servant is lying paralyzed at home, in terrible distress.’ And he said to him, ‘I will come and heal him.’ But the centurion answered him, ‘Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed.’” *Matthew 8:6-8*_

During this season of Advent, one of our most common hymns is “Come Lord Jesus!” Come Lord Jesus the light is dying, the night keeps crying: Come, Lord Jesus. Christ, come quickly, there’s danger at the door, poverty aplenty, hearts gone wild with war, there hunger in the City and famine on the plain. Come Lord Jesus.

As we call on Jesus this season of Advent, the Centurion in our Gospel passage gives us the right disposition and outlook that should necessarily accompany our call.

We learn from the centurion to have the attitude of humility bearing in mind that we are indeed not worthy to have Jesus come to us. In this season of Advent, we must strive to free our hearts from arrogance of any sort. Humility is not just a matter of thinking less of myself, it is thinking big of the God I serve.

If only I knew how big God is, I would not underestimate prayer. Indeed, rather than see prayer as a waste of time, I would consider each minute I spend praying as a privilege. The centurion teaches us not to take God for granted because no matter how big and important we are in life, we are mere dust before God.

Secondly, we learn from the Centurion the need for faith. He had no iota of doubt in his heart about what Jesus could do and he approached Jesus with the firm assurance that by simply speaking the word, his servant would receive healing.

As much as we are calling on Jesus to come again and be reborn in our hearts this Christmas, we need to redouble our faith in his power. Jesus was marvelled at the faith of the Centurion saying he had not found such faith even in Israel. Do I have such faith in the power of Jesus?

Thirdly, we learn from the Centurion the need to show care and concern for the people living with or working for us. The fact that we are paying someone salary does not mean the person is less of a human being. At times, our workers are sick and we don’t even go to check on them not to talk about going out of our way to find solutions to their problems.

The Centurion going by his name must have been a busy man because he was in charge of a hundred soldiers. Yet, someone, he found time to come looking for Jesus because of his servant; not even his son; not even a soldier. He could have simply left the servant and hired another but he knew to act better.

As we prepare to welcome Jesus this Christmas, let us remember that the same Jesus who was born on in a manger, about whom the angels sang is the same Jesus who said: “when I was hungry, you gave me no food, sick and in prison and you did not come to visit me.” Christmas is first of all a celebration of love and if I don’t show love to those less than me, I have failed Jesus.

Fourthly, this encounter between Jesus and the Centurion gives us a glimpse of what God has in mind for us in sending his son Jesus to be born as a man and live among us. The plan of God for mankind as the Prophet Isaiah depicts in our first reading is to see that man lives in perfect peace and goodness. Sickness, diseases, hunger and war are not part of this plan.

Isaiah speaks of a time when nations should beat their swords into ploughshares and their spears into pruning hooks. Jesus was willing to go to the Centurion’s house because he didn’t want his servant to remain sick. We pray that Jesus would come and heal our sickness and bring relief to our pains. We pray that this Christmas would be a time of peace, a time of abundance and not war.

Finally, we remember St. Francis Xavier, one of those who began the Society of Jesus along with St. Ignatius. St. Francis was a great missionary and evangelizer. He took the Gospel to India, Japan and China where he eventually died due to illness.

*Let us pray: Lord Jesus, bring us healing and teach us to trust you like the Centurion. Amen.*

Be Happy. Live Positive. Have Faith. It is well with you. God bless you. 

Monday of the 1st Week of Advent. 

*Bible Study: Isaiah 2:1-5, Psalm 122:1-9 and Matthew 8:5-11*.

-Fr. Evaristus Abu🎷

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