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charles1952
reply to post by guitarplayer
Dear guitarplayer,
Perhaps I'll have to dig up some links to recent threads. There do seem to be some extraordinarily strong feelings against Catholics. But if, as you say, there is no hatred, then I am a happy man indeed.
With respect,
Charles1952
FlyersFan
charles1952
What’s behind this hatred?
- Some of it is just self righteous ignorance that they get from people they trust. Like when Baptist preachers claim that Catholics worship Mary. The people trust their preachers to tell them the truth. But the preachers do not. Catholics do not worship Mary.
guitarplayer
reply to post by charles1952
As far as the RCC and Hitler it is historical fact that the church ran the ratlines that got a lot of high ranking nazies out of Germany.
WarminIndy
reply to post by charles1952
"For Protestants, you really need to know that the Protestant Reformation was funded by the Ottoman Empire. Your churches were built by Muslims who paid for the Protestants to destabilize Europe in advance of invasion."
According to the best available data (which is pretty good mostly coming from a comprehensive report by the John Jay College of Criminal Justice in 2004 as well as several other studies), 4% of Catholic priests in the USA sexually victimized minors during the past half century. No evidence has been published at this time that states that this number is higher than clergy from other religious traditions. The 4% figure appears lower than school teachers during the same time frame and certainly less than offenders in the general population of men.
Although these stories are horrific to hear, they are almost never about incidents that occurred since the late 1980's. Incidents of abuse in the past 20 to 25 years are quite rare compared to incidents during the 60's and 70's. This is also true for other groups such as school teachers. Incidents since the 2002 crisis in the USA unfolded are especially rare.
Research tells us that about 80% of clergy sex offenders abuse post pubescent teens, not pre pubescent children. So, the phrase "pedophile priest" is a misnomer. You might say that it doesn't matter. Both categories involve victimizing minors. True, but the risk factor profile as well as the evaluation and treatment prognosis is much different between the two groups. Besides, while people may be worried about young children being victimized they may neglect the more likely victim, the teen. (Emphasis added)
An extensive 2007 investigation by the Associated Press showed that sexual abuse of children in U.S. schools was "widespread," and most of it was never reported or punished. And in Portland, Ore., last week, a jury reached a $1.4 million verdict against the Boy Scouts of America in a trial that showed that since the 1920s, Scouts officials kept "perversion files" on suspected abusers but kept them secret.
"We don't see the Catholic Church as a hotbed of this or a place that has a bigger problem than anyone else," Ernie Allen, president of the National Center for Missing and Exploited Children, told Newsweek. "I can tell you without hesitation that we have seen cases in many religious settings, from traveling evangelists to mainstream ministers to rabbis and others."
Once individual Catholic bishops became aware of it, why did so few of them act decisively? Actually, there are several reasons. I will argue that the most important purely institutional reason was the weakness of the curial culture in Rome in responding to widespread secularization within the Church—but it is important to recognize at least three other more positive factors that also played a role in what has since proven to be an extended inadequate response:
1.The first of these positive factors is the learning curve. The dominant professional psychological opinion when sexual abuse was at its worst was that offenders could be sent for treatment, rehabilitated, and returned to service. It was understandable, then, that there should be a period in which this approach was tried.
2.The second positive factor is a perfectly proper reluctance on the part of the Church to involve the civil authority in internal Church affairs. There is a long and vital tradition of the independence of the Church which is necessary to its spiritual mission. Sorting out when to turn a priest over to civil authorities can be difficult.
3.The third positive factor is the desire, not only on the part of Church leaders but often on the part of victims, to handle such matters as quietly as possible. The culture of forming victim groups and demanding reparations was not nearly as strong in the 1970s and 1980s as it has since become, especially in the area of sexual abuse.
Nonetheless, it must be admitted that:
1.with respect to the first factor, Church authorities were very slow to learn;
2.with respect to the second factor, the Church failed to eliminate the need for civil involvement by handling the problem effectively in-house; and
3.with respect to the third factor, it seems clear that the desire to handle things quietly was often motivated by a desire to preserve the personal reputations of the priests and bishops involved rather than by pastoral concern for victims. Even worse, punishment of abusive priests was sometimes staved off by the threat of exposing other priests and bishops if the matter were pressed.
So, for Step 1, we can see that we can offer intercessory prayers for others. It doesn't interfere with Jesus as the 'Mediator." But, notice all are urged to be "Intercessors."
"First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and pleasing to God our Savior, who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:1–4).
Thus in Psalms 103, we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20-21). And in Psalms 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!" (Ps. 148:1-2).
"[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).
And those in heaven who offer to God our prayers aren’t just angels, but humans as well. John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8). The simple fact is, as this passage shows: The saints in heaven offer to God the prayers of the saints on earth.
Scholarship has established that the practice of praying to saints was present in some circles of Judaism before and after the appearing of Christianity. This creates a kind of precedent for the possibility that Christians would permit this practice.
Here it is necessary to consider the patristic witness and what kind of evidence it gives. For those who do not accept the inherent divine authority of the Church Fathers, the Fathers’ claims (and those of other early Christians) can still count as historical witness to what Christians believed during, before, or after their writings. The initial argument to be made in favor of a pre-Nicene practice of prayers to saints is very short and simple. We have examples of pre-Nicene Christians praying to saints; therefore it was probably permissible.
We are left with at least three significant locations where several Christians (including some official teachers) believed in prayers to saints at a relatively early date, perhaps almost a century before Nicea. This may not prove to those with a Protestant mindset that the practice is Apostolic. Nor will it convince every listener that the prayers to saints were practiced “everywhere, at all times, by all”. But it does provide some evidence that the practice was quite widespread, quite early, and taught by some important Christians. If we abide by the same standards of evidence that we use for other doctrines (the eternal generation of the Son, baptism in the name of the Trinity, the divinity of the Holy Spirit) then it is hard to deny that prayers to saints were common among early Christians.
guitarplayer
WarminIndy
reply to post by charles1952
"For Protestants, you really need to know that the Protestant Reformation was funded by the Ottoman Empire. Your churches were built by Muslims who paid for the Protestants to destabilize Europe in advance of invasion."
Do you have any reference links to this statement? All I find is Luthers On War against the Turk where he advocate keeping the Turks out of Germany.
Besides invasions and campaigns, Suleyman was a major player in the politics of Europe. He pursued an aggressive policy of European destabilization; in particular, he wanted to destabilize both the Roman Catholic church and the Holy Roman Empire. When European Christianity split Europe into Catholic and Protestant states, Suleyman poured financial support into Protestant countries in order to guarantee that Europe remain religiously and politically destabilized and so ripe for an invasion. Several historians, in fact, have argued that Protestantism would never have succeeded except for the financial support of the Ottoman Empire.
SevenThunders
reply to post by charles1952
Read Foxe books of martyrs and then return to this thread.
The catholic church has slaughtered millions of christians over the years.
Also read some Martin Malachi, a now deceased catholic priest.
The fact that homosexuals and pedophiles flock to the priesthood should be a cause for alarm right there.
No, I have no love for the catholic church and neither did any of America's christian forefathers. I think the Puritans even banned several pagan catholic rituals such as christmas.