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God is Bigger Than Your Financial Problems

Posted on by Dominick Flarey

Have you ever experienced stress and anxiety because you’re dealing with a ton of financial problems? I’ve been there.

Sourced through Scoop.it from: www.crosswalk.com

A short article about faith and God over material and financial distress. We need to find counsel and hope that God will open the doors he intends for us.  Easier said then done when bills come, but if we place our hope and talents in God, he will direct them.  Sometimes its just a matter of patience and God’s will before our own. Maybe even less luxurious lifestyles that ultimately may be hurting our soul

If you would like to learn more or become a certified Christian Counselor, then please review our program

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How Facebook is Saving the Unborn

Posted on by Dominick Flarey

Log onto Facebook at any given time and the odds are you’ll see at least one baby picture. What might surprise Christians however, is how these pictures are helping to fight abortion.

Sourced through Scoop.it from: www.crosswalk.com

Education is the key in this fight against genocide.  When mothers or fathers discover the fetus is a baby but in the womb, it becomes harder to kill.  Dehumanizing people is the best way to ease a conscience to kill–this is what the abortionist movement has done.  This article shows how FB gives us the ability to share life and show images of these unborn babies.

If you would like to learn more about Christian Counseling Training, then please review the program

The 3 most important things to teach your child about God

Posted on by Dominick Flarey

 

Teaching our children about God is critical for a parent’s vocation to be truly fulfilled.  As parents we answer to God for how we raise our children and how we teach them.  This is an awesome responsibility and one that we must tread very lightly with.

If you would like to become a Christian Counselor, then please review our program

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Spirituality not a top priority for the dying | Christian Concern

Posted on by Dominick Flarey

 

Source: www.christianconcern.com

An alarming sign of the times for religion.  Spirituality and religion seems not to be a top priority for a large percentage of the dying in Britain.  Spiritual preparation should be a key component but it seems it is not on the forefront for many when facing death

If you would like to become a Christian Counselor, then please review the program

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Christian Counseling Program: The Body Will Be Rewarded Too

Posted on by Dominick Flarey

Christian Counseling Program: The Glory of the Body Should not be Under-emphasized

In Christian circles, theology obviously stresses the importance of the soul and its everlasting attributes that are beyond mere matter.  Sin, vice and temptation that attacks our senses should be avoided at all costs.  This world or this flesh is not worth the cost of everlasting paradise.   The story of Faustus reinforces this ideal that worldly gains are not worth the sacrifice of one’s soul.

This has created a distortion on the value of the “Body” and its importance.  Does not Scripture refer to it as a “temple of the Holy Spirit’?   Unlike Neo-Platonic and Eastern philosophies that reduce the body to a mere shell, Christianity has echoed the importance of the Body in its teachings, most notably in the General Resurrection where the body will rejoin the soul.

So why the distortion, why do some value the soul above the body, if both in reality are important  and equal elements of our human nature?  The answer is not so much about the innate value that both equally possess in our dual nature of both spirit and matter, but due to humanity’s current state.

The current temporality of existence has imposed upon humanity a decree of death via sin.  The body will fade, the soul will struggle with its passions, and man will die.  Through Christ, we have been given new life, but not from the scar of Original Sin.  We still must die, but only to be later resurrected.  In this temporal reality, the value of the soul is greater than the body due to the situation, not inherent value

The sacrifice of the body for the soul is a beautiful companionship through life.  As the body becomes older, more tired and weaker, the soul matures, learns and becomes closer to God.  The soul, as the body ironically ages and withers, should become more radiant and beautiful as it ages and strips itself of self-love and replaces it with love of God.  St Teresa of Avila looks at the evolution of the soul as it moves through the interior mansions of spiritual life.  As the soul progresses through life, it can choose to become closer to God or reject God.

It is my hope that within the temporal journey of earth, our souls learn the many lessons to be learned and become closer and worthy of paradise, but what of the faithful steed and friend of the soul, our body?  The body that carried the soul through this temporal maze of sin and that is now fragile, old and weakened by the promised curse of death?  It has carried the soul to the finish line, initially sustaining temporal existence and providing sanctuary for the soul to grow in beauty and love of God, but as all matter, will eventually succumb to the sands of time.  Is this good friend and critical part of our human nature to be left to the side of the curb as the soul elevates to a new and wonderful eschatological state with God?

As a partner in good and bad with the soul, our body’s hands shared in all actions that glorified God.  Our lips praised His name, our eyes sought Him, our ears accepted the good news and our feet carried us to worship Him!  As promised, the General Resurrection will glorify the body as an equal partner in our human nature.

So let us not disregard this holy temple and its sacrifice–let us not be caught up with false ideologies that degrade it to a mere shell, but instead let us make good use of our body!  Let us respect it and care for it physically and treat it like a temple of God! Let us think of it as a good ship sailing through the turbulent waters of temporal reality taking our soul to the safe shores of Heaven—later to share in that same glory itself.

If you are interested in learning more about our Christian Counseling Program than please review the link.  If you are a qualified professional or have adequate academic background, you could become a certified Christian Counselor.

Thank you for reviewing and let us know if you have any questions

 

Mark Moran, MA, SC-C

Certified in Christian Counseling: A New Year’s Resolution in Christ

Posted on by Dominick Flarey

A New Year’s Resolution in Christ

The secular world focuses on material growth and gain.  This is why the many resolutions we see proclaimed every year circle around physical appearance, diets, exercise, or relationships.   Rarely, does the secular person look to examine one’s conscience and seek to uproot a vice that is detrimental to the soul.

The Pope recently challenged everyone to cease being a slave to the desires of the world and seek true freedom via Christ.  This involves rejecting vice, an illusionary good, and accepting virtue which alone frees us.

Examining one’s conscience is true freedom because it acknowledges the chains of sin that are apparent in our life and seeking freedom from those vices.  What vices do we seek to uproot in our quest for spiritual perfection?

St Teresa of Avilla, mystic and doctor of the Church, wrote extensively on Christian perfection.  Her book, Interior Castle, looked at the many stages or mansions one must enter before union with Christ is possible.  The first stage involved the initial acknowledgement of one’s imperfections and a desire to purge oneself from these vices.  A good New Year’s resolution that is Christocentric is a good step in identifying vices and accepting the grace of the Holy Spirit to move towards Christ.

In examining one’s conscience for the coming New Year, St Ignatius Loyola offers sound and strong advice.   His methods of examination were from a military background that identified the enemy, acknowledged weaknesses and then sought to eliminate them one by one.  Of course, in this analogy, Christ is the general that leads us and gathers us against the enemies of our soul, which is vice.

In applying these principles, remember that the spirit is willing but the flesh is weak.  One of the biggest obstacles to spiritual perfection is despair.  How many times, do we fail in our spiritual endeavors?  Is it a sin of sloth that prevents us from awakening early for Church on Sunday?  Is it the weakness of the flesh that push us to lustful desires?  One must expect failures in our new endeavors this New Year, but it is the effort that will ultimately push us over the top of the hill.  Christ’s grace will give us the necessary will power to eventually overcome the vice that has soiled our soul for so long.   Christ is an understanding God ,but also an understanding friend.   He welcomes our effort and discourages our despair when we fail.   He understands the nature of vice and its habitual control over the soul.  He is patient and He is merciful.

If we persist, despite shortcomings, if we continue the good struggle, the evil habit will be removed from our soul, through the grace of the Holy Spirit that transforms our soul and frees us from the slavery of that particular vice.

So, this New Year’s, what vice will you eliminate this year from your life?  What step will you take towards sainthood and Christian perfection?  I think the key to remember is Christian perfection is only reached in Heaven, but we must start the steps here as sinners!

If you are interested in learning more about Christian Counseling Training or would like to become certified in Christian Counseling, then please review the program.  If the program matches your academic and professional needs, then consider taking the steps of becoming a certified Christian Counselor.

 

Mark Moran, SCC-C

Christian Counseling Training: The Virtue of Purity and the Teenage Years

Posted on by Dominick Flarey

Christian Counseling Training: The Virtue of Purity and the Teenage Years

“Blessed are the Pure of Heart for they shall see God” proclaims Christ.   This statement speaks volumes about the importance of the virtue of purity and its role in our spiritual salvation.   It is not a footnote or minor point for Christians to disregard as insignificant to our spiritual salvation but an essential part of our spiritual life.   Society would like to diminish the importance of this virtue as outdated to the times or unnecessary as long as one is kind to others, but the necessity of this virtue is unquestioned.   At Fatima, Our Lady told the children that many souls go to Hell due to the sins of the flesh.

This is not to scare you, or drive fear into your heart for the sins of the flesh are many and diverse.   We need to approach them carefully and understand their particular role in a teen’s life.  In some cases, a priest may not even classify a particular objectively sinful action as deadly to the soul due to subjective issue within the agent.   Hormones, confusion, ignorance and curiosity can occur during the initial teen or High school years of both girls and boys.   What would be considered as objectively sinful can have greatly reduced culpability in many teens.   This is why it is critical for loving and caring parental guidance during the puberty years; a hand that approaches delicate matters with instruction but also leniency.

I understand with the current issues within the Church, the awkward nature of confession regarding sins of the flesh for both the priest and the minor. These issues should be approached with delicacy.   This is why it is pertinent for young teens to find a trusted spiritual adviser who will not lead them astray, but give them concrete guidance regarding the sins of the flesh and the protection of purity.

With these things said, I would like to illuminate the beauty of purity through the story of St. Philomena but also approach a few delicate issues that teens may be facing regarding their own virginity or purity and how St Philomena can be a protectress to their purity.

Who Was St Philomena?

St Philomena was a teen herself!   She was a young girl who at an early age decided to offer her virginity and purity to Christ.  This was a difficult decision in the days of the early Christians.  Like our society today, purity was seen as something unnecessary.  Roman and Greek culture was saturated with sexual vices.   The threat to purity was everywhere.    From the theatre to the bathhouse, Rome and Greece was filled with not just natural sins of the flesh but an abundance of unnatural and heinous sinful actions.

Surrounded by this storm, the delicate flower of Philomena flourished.  She was an example of purity to her community and family.   She was a rare specimen for her age, must like many of us today who stand against the secular media and its glorification of lustful actions.

Do you feel it is difficult to remain pure in our society of today?   Does the constant barrage of sexual images online, on television, and in your community break down your spiritual immune system?   With raging hormones and a natural attraction to the opposite sex, these images can be confusing.   Attraction is not the sin here.  It is natural to find an image of a woman to be attractive for a boy, or an image of a man to be attractive to a girl.   This is not a sin.  However, to indulge oneself into this image or engage in like behavior as seen on television is a sin.   This is far from easy and to think it was easy for Philomena simply because she was a saint is a huge oversight.

Philomena was a young woman.  She was changing and experiencing the same desires and feelings all young people eventually experience.  She had to learn to curb these new feelings and control her emotions.  She was not free from sin or temptation and had to rely on the graces of God to protect her virtue of purity.   Undoubtedly, many nights she prayed for grace to overcome temptation.

The sins of the flesh are powerful because they correlate with our body’s natural instincts; instincts that God gave us!   These instincts are not evil in themselves but are part of who we are.   It is the devil, the great deceiver, who wishes to confuse and mislead us regarding these instincts.   He attempted to confuse Philomena, as he has attempted to confuse me or you.

Since the sins of the flesh are so powerful because they connect to our human nature, we have to learn to control them.  This of course is easier said than done!   The sin of Adam has severed our control of our passions.  Our intellect many times struggles to maintain a healthy control over our sexual urges.   This is why it is essential, we pray for purity from the Holy Spirit and beg for guidance from Mary, or St Philomena.

These urges and desires are good and healthy but if misused can be used to the delight of the evil one who wishes to mar and destroy anything good created by God.   Hence control of these emotions and desires is a critical part of the virtue of purity.   Discipline, sacrifice and control are essential atoms within the virtue of purity.

While Philomena’s virtue of purity was an initial gift to her, we cannot assume its growth and enhancement came without her consent and discipline.   Purity must be safeguarded because of its correlation with our sexual appetites.   Once we give in to an illicit thought or action, we potentially open the flood gates and weaken our spiritual immune system.

Those who find themselves captive to the sins of impurity have a difficult time escaping its grasp.  Good Christians who seek to escape it must go through intense temptations beyond anything initially experienced.  The taste of sex is strong and addictive and the devil knows how to play us against our own senses and instincts.

Many souls who pursue purity but have tasted the sexual sins fall victim not to isolated failures but repetitive falls.  Since the sins of impurity are so tied to our senses, they quickly translate from an isolated incident to a habit.   These habits are extremely hard to break and the person enslaved to these vices requires much spiritual guidance and patience.   There is no doubt, our loving Lord is patient with those who yearn to escape the sins of the flesh, but how many do not even seek to escape these sins?  How many exist in indifference or acceptance to these disordered actions?

As one erodes one’s good and certain conscience, the sins of the flesh become stronger and the voice of one’s conscience weakens to a quiet whisper.   The battle to resist becomes less and the desire becomes more.   Soon, to silence the conscience once and for all, some souls may even adopt heretical ideals that applaud sensual deviations and find no error in them.

St. Philomena never allowed the initial floodgates to open.   She hopes you do not either.   She will intercede to Christ for the perseverance of your purity.  She will also aid you if you have fallen and are in need of regaining control of your sexual appetite.

Are you willing to ask for help to preserve this wonderful gift of purity?   St Philomena went to an early death to preserve her purity and God asks much less from you.  God simply asks to try and pray for assistance when temptation arises.    Some temptations may be stronger, sometimes you may feel alone, but God is strengthening you with the individual abilities to cope and overcome impure adversity.

Philomena’s struggles led to a horrible martyr’s death at the hands of the Roman Emperor himself.  Philomena’s beauty was unparalleled and many men desired her.  Upon a trip from Greece to Rome, the Emperor had spoken to her father, a statesman, regarding the beauty of his daughter.  He requested that her father hand her over to him.  The father, not a Christian, was over joyed to have such imperial favor and immediately agreed, but Philomena who had given herself to Christ would not partake in the impure and sensuous desires of the Emperor.

She refused any of the Emperor’s impure advances.  The Emperor was enraged that his sexual desires were not fulfilled and had her beaten and imprisoned.   Yet Philomena remained in her cell.  Through the grace of God, the virtue of purity was strong within her delicate soul, that not even the sexual advances of an Emperor could sway her conviction.   Not even the numerous promises of wealth and luxury promised by the Emperor could persuade her to abandon her God.

It is easy to think these temptations did not stir in her soul, but what would you think if a powerful individual with wealth and riches wished to give you the world?  Not only wealth, but every pleasure affordable?  Yet, due to some characteristic which separates the saints from the mundane, heroic virtue manifested itself; a virtue so extreme and heroic that it reflected the goodness of God and his grace that filled Philomena.

The Emperor’s impure obsession with Philomena grew and with his obsession also grew his hate.  Lucifer through the Emperor sought to destroy the virtue of purity within Philomena and continued his assault on her.   The Emperor pushed to extremes continued to have Philomena beaten, only to discover the next day that her bruises had vanished.   Our Lord, according to tradition, had sent the angels to administer to his daughter.

Pushed by insanity, the Emperor had Philomena ordered to be executed, yet on two separate occasions, Philomena’s martyrdom was delayed by miraculous events.   God chose to use the purity of Philomena as an example to many and He sought to show the world the goodness of Philomena.   On the first occasion, arrows were shot at Philomena, but to the disbelief and astonishment of many, they reversed flow and struck the very archers who fired them.   The second occasion, Philomena was cast into the Tiber river with an anchor tied around her waist, but yet again to the astonishment of the guards, she was lifted from the river by angels.  Many souls converted to Christianity that day.

Incensed more than ever, the Emperor demanded that Philomena be beheaded.   It was on that day, that Philomena was finally given reprieve from her torments and as a pure heart, allowed to see the splendor of her Spiritual Groom.

What are you willing to do to preserve your purity and virginity?  God may not ask us to die a martyr’s death but He does ask us to live a pure life.  St Philomena lived a pure life and is an excellent example to follow.   We can emulate St Philomena by chasing away impure thoughts, remaining close to our Lady and always focusing on Christ.  We can also wear the red chord of Philomena.  This red chord ties around one’s waist and reminds one of the necessity of purity.

St Philomena, pray for us

If you are interested in learning more about Christian Counseling Training, then please review the program

 

Mark Moran, MA

 

 

 

The Church, the Eucharist and the Broken

Posted on by Dominick Flarey

Christian Counseling Certification Program: The Church, Eucharist and the Broken

Just this week, the Synod of Bishops met in Rome to discuss pastoral care of the family, including pastoral care of broken families due to divorce.  It also examined hot issues regarding the homosexual unions and adoption.  Some of these issues were Catholic only issues that did not relate to Orthodox or Protestant Christian communities, but the theme of thought I think reflects upon all of Christianity.  It represents what view we will have as a people of God in regards to modern problems and modern ideas.

Hate the Sin, Love the Sinner

This has been an idea in thought but so little exercised in action.  Strict regulations, out dated legalisms, prohibitions and the painting of a stigma upon certain classes of people has divided the church from those who sit in the front row to those who hide in the back row in shame.   Many of those pushed away from the faith have felt no choice but to flee in shame and disgrace, others have left defiantly due to the hypocrisy of the hierarchy; a hierarchy who has its own moral issues but so gladly points out the problems of the masses.

Christ came to save sinners and he expects us to pastorally care for sinners.   Christ, while on earth, was not seen arguing among the sinners but arguing among the “church goers” and leaders of the Temple.  The Pharisees and their hypocrisy is what incensed Christ the most.  Why would today be any different?   Ministers and their Mega Churches, Bishops and their lavish residences, and moral corruption among those who supposedly  lead us in prayer are in the headlines.  Pope Francis has seen these errors and by example has pushed a reform of simplicity for leaders, but the percentages of corruption are still far too high.

So, love the sinner, but what does that entail?

The Liberal Agenda

The liberal agenda would wish for us to believe that loving the sinner means full acceptance of their life style.  This movement hopes to brand anyone who stands up against the sin itself as a bigot.  Harsh words as “discrimination” are labeled upon anyone with enough integrity to set moral boundaries regarding liturgical or church worship.  These individuals who set boundaries are seen as oppressors to progress.

The liberal agenda wishes to transform the faith to fit its needs.  It is not about loving the sinner, but also loving the sin.  This is not true pastoral care.  Pastoral care pities the situation and abandons outdated legalisms, but it does not sacrifice truth and spiritual admonishment at the cost of physical comfort.   While it is true Christ did embrace  sinners, one must also remember, he also told them to “sin no more”

So what is the best approach?

Some Suggestions

First, we need to truly and really present the ideal of loving the sinner and hating the sin.  We need to speak more as a loving parent than an angry guardian to those who have fallen away from the faith.  We need to be more understanding of their plight, their circumstances, their feelings and needs.   We need to dispel condemnation and outdated legalisms but project mercy and forgiveness.

We also need to change, especially in the Catholic Church.  Too many times, the Eucharist is seen as a trophy to be denied those who fail to comply.  While protection of the Eucharist as a sacrament is critical and proper reception a prerequisite within the heart of all sinners, we still must realize the Eucharist is Christ himself. (from a Catholic perspective).   If Catholics truly believe this, then we must also be open to seeing the Eucharist as a source of healing for sinners.  Christ himself said let the sinners come to me!   To openly forbid Christ to the masses is comparable to when the apostles tried to shield their tired master from his flock.  Did Christ not rebuke them for this?

The Church needs to reform its standards on reception of the Eucharist for divorced and remarried couples.  This does not mean that the Church is recognizing divorce, or re-marriage without annulment, but it is letting sinners receive the sacrament.   Yes, the Church can educate the individual not to receive to one’s own damnation.  The Church can teach the people that one needs the sacrament of confession in case of mortal sin and should keep their soul clean for the Eucharist, but the legalistic procedures need to be eliminated and a more pastoral approach incorporated into theology, sermons and daily life.

How many times has a person who has not gone to confession in case of mortal sin, fled the Eucharist, or laid their head low in the back of the church?  The fear and scandal of their sin has pushed them away, but they are told to stay away from our Lord who can forgive them.   At that moment, fear and regulation should not exist, but love and mercy; the love and mercy of the Eucharist.  We must understand mortal sin exists, but death to the soul occurs when one openly rejects and hates Christ and has no room for change.  An incidental action, not life style, should and does not destroy a remorse soul.  True remorse exists in many re-married, divorced, homosexual or causal sinner’s lives.   They should not be denied the Eucharist but should go forward, with remorse and intent of sacramental confession when time permits.

The Eucharist is for sinners.  No one is perfect.  Christ related the story of the Pharisee and the sinner.  How many of us see ourselves as paradigms of our Christian community and boast of our accomplishments or what parish board we are on or supervise?  How many of us in those capacities are infected with a nasty and petty attitude towards others?  Gossip, jealousy or pride overrun many communities or parishes with such individuals.  Yet, these individuals are worthy to receive and partake but the sinners in the back of the church who acknowledge their sins but due to legalistic norms, fear reception of the Eucharist are not?  Did not Christ say that God heard the prayer of the man in the back of the temple before that of the Pharisee?

So the Church, without compromising the sanctity of the sacrament, must also approach reception of the Eucharist from a pastoral view as well that does not undermine sanctity but emphasizes also that the Eucharist is Christ and that Christ is love and mercy.

I am not condoning that the Eucharist should not be respected or that anyone can receive the sacred Body and Blood of Christ, (symbolic for non Catholics), but the Church must approach the many legalistic obstacles to reception and re-evaluate.

 

So Where to Draw the Line?

We know liberals have taken the initial write up of the synod as an open invitation to change Church doctrine on divorce and homosexual relations, but the Holy Spirit has closed these things off, even within the revisions, the Holy Spirit manifested himself.   Under the guidance of Holy Spirit, Pope Francis is approaching many things more pastoral and Christ like, but there still must be a line.  Understanding, mercy and forgiveness can be applied, but truth must still be guarded.

This truth lies in the fact that many remarried couples, those who co-habitate, or those who live in unnatural and homosexual relationships are not repentant.  They have no intention of reforming their lives nor feel any guilt or sorrow for their past.  For those who wish to advertise and promote their illicit behavior, then those should not be permitted the Eucharist.  If they sadly wish to leave the confines of the Church over these illicit actions, then the Church must allow them to leave of their own free will.  We can only prayer for them.

What I ask is simply to leave it to the discretion of a case by case basis to the parish priest.  For those who are knowingly in cohabitation, remarried or in homosexual relationships, then allow the priest to determine the rule or norm for individual cases.  Only the parish priest would know the situation and who is truly repentant or struggling with vice.  He would also know those who may have no firm desire to change.

As for remarried couples, divorced and homosexual, the choice to receive should be open to them but with strong guidelines.   There are so many subjective elements to why someone is divorced or why someone remarried but denial of the Eucharist should not be one of the punishments.  Many individuals who remarried long ago, may now feel the guilt but the reality of their lives together with another person, while not condoned, should at least be understood.  Maybe the grace of the sacrament and frequent confession would be the best thing for these individuals?   Leaving them at the curb, as broken, and denying them the Eucharist is not helping their soul.  Again, let the pastor determine the situation on a case by case basis.

But how do we know the true intent of people?  We do not, that is why until we walk in someone’s else shoes, we cannot judge worthiness of the Eucharist for one or the other, for if we judge, then we realize none of us are worthy to receive the Eucharist but only through the friendship of Christ.

Conclusion

So in conclusion, we are trapped by two extremes.  One of a legalistic outdated system that over emphasizes awe and a liberal indifferent system that emphasizes no respect for the Eucharist.  The middle ground is respect but also pastoral common sense that views the Eucharist as God, Creator, and Omnipotent Being, but also as Father, Brother, Savior and Friend.

We cannot change the sin, but we can better love the sinner.  In many ways the hierarchy has failed in these cases, and in many more cases, the liberal war drum of modernism has echoed through the halls, but we must maintain a middle ground that is faithful to the teachings of the church and also open to the ministry of Christ which is understanding, mercy and love.  We as a Church must remove the Pharisaical Legalisms of the Pre-Vatican II Church and see Christ more personally in what we consider proper for reception of the Eucharist.

Whether Protestant, Catholic or Orthodox, these issues of the modern family affect our Churches.  How should we incorporate non-traditional families without condoning their sin?  This is difficult.  I laid a few suggestions above for the Catholic Church in eve of the Synod in Rome, but I am sure other congregations have different protocols.   Whatever the protocol, I know two things.  First, we cannot alter dogma for comfort, and second, we cannot allow legalistic outdated laws determine pastoral care.

If you would like to learn more about our Christian Counseling Certification Program, then please review

Mark Moran, MA

Christian Unity and Communion: Christian Counseling Training Program

Posted on by Dominick Flarey

Christian Unity and Communion: Christian Counseling Training Program

Christian Unity and Communion is a difficult subject to breach because of multiple theological divisions and the multiple social reactions to unity.  Some groups wish and desire that one Church emerge and others seem to relish the disunity via their hate filled speech against other denominations.

Is it possible?  Does it matter?

First the later question.  Christ calls for all to be one.  St Paul further reprimanded Christians for those who decided to follow him or other apostles, but reminded them that Christians are called to follow Christ!   Division is unnatural to Christianity because Christ is the natural head of the Church.  So yes, Christian unity does matter!  

It is an insult to the sacramental nature of Baptism which unites all in one Baptism and one Christ.   Through Baptism one becomes a member of Christ’s Church and an integral part of the Mystical Body of Christ.  This sacrament is so unifying, that even in petty divisions, all Christians are unified in a supernatural way that is beyond denominations and physical borders.

Yet an outward manifestation of this unity ceases to exist.  There are a multitude of divisions between Catholics, Protestants and Orthodox.  Some of these divisions involve petty man-made customs, while others involve serious theological differences.   Christ, however, is pure truth.   He is not a division of truth and demands his children to come together under his name.   So the issue of reunification does matter and it is critical.

In the latter half of the 20th Century, Ecumenism took central role in mainstream Christian denominations.   A search for mutual teaching and oneness in Christ motivated many to bring church leaders to dialogue. 

In this dialogue, the Second Vatican Council of the Catholic Church looked at its relation to other religions but most importantly its relation to the East and Protestantism.   Common core beliefs were acknowledged and the beauty of the various traditions within those two groups were analyzed.

In response, main stream Protestant groups began to look at the ties with the Western Church and Eastern Churches began new dialogue with the West.  This reached a pinnacle when the Pope and Patriarch of Constantinople mutually lifted the excommunications against each other that had lasted since 1054.

Also at the grass root levels of Protestantism, many non-denominational churches arose throughout America seeking unification with other Protestant groups.   These groups also welcomed Catholics and Orthodox but, despite this, these grass root churches seem to be more Protestant orientated in unification since many reject or hold in extreme bias against many Catholic and Orthodox teachings.

So, the desire to reunify does matter and it is a driving element in all three branches of Christianity.  Yet, is desire enough?

Is It Possible?

The first question if it is possible is the most troubling.  While Christian theology does teach that the sacrament of Baptism makes one a member of Christ’s Church, there still exists formal and physical divisions of Christ’s Church.   So, one can say theologically, in the most primitive sense, yes reunification is possible because spiritually the church is one via Baptism but things become more complicated when groups deny certain core elements of Christianity or create other ideas, yet still claim to be a follower of Christ.

What is orthodox? And how much of a core teaching must all adhere to in order to be unified with another branch?  Most Christians would contend that the first order of unification involves the teachings of Scripture regarding the divinity of Christ and his Resurrection.   Second, most Christians would adhere to the teachings of the first Ecumenical Council of Nicaea  in 325 which laid foundation for the famous Nicene Creed.  This creed lays the foundation for the apostolic faith, the Incarnation, Redemption and future of the church.  

The teachings of Scripture and the Creed are cornerstones of what is it is to be “Christian”.   This leads one to very interesting reactions within two different groups.  The first group is a very liberal group that seeks reunification at all costs.   This group believes in core values that define one as Christian and lists a pillar of truths that all Christians can agree with.   They believe that if these core beliefs are officially accepted by different Christian denominations, then a sense of union can exist.  

They, however, dismiss other “truths” as not core essential to the brand of Christianity but only to the local church and its own tradition.  Such liberal theologians as Rahner, and a younger Avery Dulles, all promoted a unified Church based on certain pillars of mutual acceptance but also room for disagreement on minor dogmas that reflect the particular denomination.   An example would be Marian doctrines found in the Catholic Church.  In a reunification, these dogmas would not be listed as necessary or uniquely Christian and an assent of belief would not be required for union between Catholics and Protestants.

The second group mentioned is a very conservative group.   Within this group there are extremists but also realists.  The extremist conservative group represent the very worst of our Christian faith.  This group  within Catholicism and Orthodoxy is very pharisaical and live by a codified law.   In many cases, they spark division based off of man-made traditions or speculative theology.  They are unmoved by human compassion but judge others by the law only.  Within this mindset, they see others that outside the Church as damned to Hell.

 Extremists conservative Protestants also exist that are governed by their own self and literal interpretations of Scripture.  Many of these Protestants have become prey to cultish groups that openly engage in spiritual warfare against Catholicism.   Some even go father, as in the case of the Westboro Church that condemns gays and lesbians to Hell.  

Within this second group; also exists a more moderate response to Ecumenism that is more conservative but also realistic.   This group acknowledges the reality of differences and the reality of common core beliefs, but refuses to demean ‘’lesser dogmas”.  In their mind, all truth is truth, even the smallest dogma found in Christianity is essential to its teachings.  The problem is which  dogma is true and which is not?  Protestants, Catholics and Orthodox will all disagree on the Immaculate Conception of Mary.   How important is this to Catholics?   Most Protestants believe that the Lord’s Supper is symbolic, but in a unified Church may be forced to accept the true presence.  Would Protestant groups accept this?   There are multiple theological ideals that define Catholics, Orthodox and Protestants beyond sacred Scripture and Nicaea.  In many cases, most conservative Christians disagree not out of pride, as the extremist conservatives, but out of genuine belief.  So how can there be true physical union?

I find myself in the moderate conservative camp.   Yes we share common beliefs that make us uniquely Christian but we also disagree on fundamental ideals that would require us to sacrifice what we perceive as truth.  If one knowingly sacrifices what they perceive as truth, whether true or not, then they turn on their conscience and who they are.  True ecumenism does not seek to compromise, like the liberal stance, but seeks true union through dialogue and theological discussion. 

Sometimes, false ideals or notions that once seemed to be a difference can be ironed out between two parties  if the discussion is done with reverence and prayer.   If a common ideal cannot be reached genuinely, then Catholic, Protestant or Orthodox groups must show mutual respect and hold to their truths.  Yet in doing so, acknowledging the common pillar of truth which is Christ.   The belief in Christ and our common Baptism is an initial step towards reunification.  While it is not physically manifested where we worship on Sunday, it is spiritually manifested when we share Christ to the world through works of mercy and love and when we respect each other’s differences.

This stance differs from the liberal stance in that it denies subjectivism.   The fullness of Christ’s teaching and faith is found in one Church, not many.  One Christian cannot say the Eucharist is a symbol while the other views it is the Body and Blood of Christ.  There is a truth and that truth we may never know, but these ideas cannot be swept under the rug as not important.  We must hold to our apostolic beliefs and unless exposed to the illumination of the Holy Spirit, we must hold firm to our traditions that have been handed down to us.  The liberals, in their zeal for communion, deny true identity and teach a dangerous subjectivism that erodes the truth of the apostolic faith for the convenience of communion.

The moderate conservative stance differs from the extremist conservative in that it does not believe God’s grace is exclusive to a particular group or that man-made laws and speculative theological formulas should cause division.  This does not mean we should not believe that our Church is the source of grace, it merely states that we  believe the mystery of salvation can be applied in non-conventional ways that do not stem from our particular bell tower.

This differs from the strict and unmoving beliefs of pre-Vatican II Catholics and many Eastern Orthodox.   The issue here is not that both parties have a true belief in their apostolic succession but the that they condemn each other to Hell.   They dismiss the common Baptism and wish to hoard the sacraments for themselves.  They seek to continue division between East and West over a prideful ideals of speculative or man-made theologies.    An ideal of Return Ecumenism exists between the two parties, where they expect the other group to come back to them.   The sad reality between Orthodox and Catholic is that a physical reunion is possible, yet this mentality prevents it from happening!

Not so is the case with Protestantism since the theological chasm is so wide, yet various letters of hate among Protestant groups that Rome is the whore of Babylon is not only non-sense but is also vile towards any true spiritual reunification of one’s common Baptism.

When Will Reunion Happen For All Christians On A Physical Level?

While we can say we are unified in one Baptism of Christ, a physical reunion for all Christians is not realistically possible under human hands.   Only the Holy Spirit can enlighten all Christians to one truth and one physical fold.  While some groups within Protestantism can find common ground or Catholics and Orthodox can one day physically unify, one must admit that for all three branches to agree would be a divine event.  For this reason, true reunion will come when Christ returns.  In the meantime,  we must embrace our common love of Christ and share it with each other via action not theological speeches.

Let us pray for union, be kind to our fellow Christians, seek the truth of the Holy Spirit and always remain humble in the graces that Christ has given us!

If you would like to learn more about AIHCP’s  Christian Counseling Training Program, then please review the program.  Certified Christian Counselors must be well trained in proper Ecumenism and sensitive to the needs of other Christians.   Christian Counselors have a unique way to spread the spiritual union of our faith with other Christians by sharing their wisdom and aide to spiritual children of any denomination that are in need of help and prayers.

This is why our program is called Christian, not Protestant, Catholic or Orthodox, but Christian!

If you would like to also learn how to become a Christian Counselor, then please review the program.

Mark Moran, MA

Certified Christian Counseling Program Presents: “A More Open Dialogue With the World?”

Posted on by Dominick Flarey

Certified Christian Counseling Program: A More Open Dialogue With the World?

Christianity, as it enters this century, has been hit hard by a variety of “isms” within our culture.   From secularism and materialism to humanism and atheism, the cultural revolution of the 1960s has taken strong root.   From these outward assaults on Christian values, Christians are attempting how to revitalize the Church and answer the call of the new generation without compromising itself.

Is Christianity a static religion or is it adaptive to change?  I think a middle ground solution to the question represents Christianity better.    Christianity is laid with the truth of Christ which can never change, but it is also a vibrant faith that has universally preached Christ to the nations.  This presents a true catholicity of the faith as Christ is worshipped in every tongue and celebrated through various traditions.

Yet, cultural change, the type of change initially pursued in the Enlightenment is an impossible compromise.  Terms such as “static”, “old fashioned”, “narrow-minded” and “outdated” are all common terms given to Christians and Christian Counselors. by secularist.s   Counselors may deal with a variety of modern issues that can never be compromised or accepted by true Christians.  In these sessions, the Certified Christian Counselor must represent the objective code of ethics against the subjective ideals of modern society.   Classical Christian philosophy and moral theology must become the stabilizing ingredient amongst moral chaos.

How can Christianity, if it is closed to such modern ideals, be truly open to dialogue in the modern world?  How can Christianity present a moral plan for the modern generation?   I believe within the Catholic tradition, Vatican II presented a clear response to the modern world.  Particularly in Guadem et Spes, the church fathers taught that Christians must proclaim the Gospel and no longer hide in the dark.   The previous conciliar church was very closed in its traditions and legalisms, but the council and document pushed for a more open dialogue with the world and to bring Christ to the market place.  This is why the nature of the council was pastoral and not dogmatic.  Instead of spewing anathemas  against the world, the church leaders wanted to engage the world.

This mindset was to not judge, but teach with love.  As Christian Counselors, is this not the biggest challenge sometimes?  To openly condemn actions against the faith can sometimes alienate the person from the healing power of Christ.  When we take Christ to the market place, we must not sacrifice truth, but pastorally we must not judge.  Instead we should seek to heal.

Pope Francis embodies this philosophy perfectly in his famous line, “who am I to judge”?   The Pope is not suggesting, as liberals hope, that truth is no longer truth or right is no longer right, but instead emphasizing on the mercy of Christ and the pastoral ministry of healing.

The Catholic Church was one of its biggest obstacles to its own self prior to Vatican II.  A legalist system of outdated fast regulations, sacramental prohibitions, and scrupulous morality based on an extreme element of punishment instead of love existed within its ranks.  This theology alienated many from the Church.  If Catholic, who can remember the strict observance of no food or drink before reception of the Eucharist?  Who remembers, if one committed a mortal sin, that their soul was now completely dead and unworthy of Christ in the Blessed Sacrament?  While these ideas seem extreme, they were hardly extreme if one considers the early penalties of the early Church!

After Vatican II, liberals hoped to interpret the change of dialogue with the world as an open buffet for subjectivism.  It wished to take away the shackles of Thomistic, ecclesiological and sacramental theology and replace it with a more democratic ecclesiology and open mindedness to new ideologies of the world.  Where once strict observance existed, they now seeked to go to the opposite extreme before the council.

However, it was soon apparent, that the Catholic Church’s new dialogue with the modern world was far from as liberal as they wished.   Paul VI in Human Vitae, and the long tenure of John Paul II showed that a more moderate road was chosen.   While old and outdated traditions and regulations were removed, the Church would still remain orthodox to moral objectivism.  It would dialogue with the world in a more pastoral way, but it would not sacrifice or compromise morality.

Protestantism, also, reflected this.  While Protestantism is not as dogmatic as Catholicism and does not have the large councils and declarations, the Protestant Churches still realized the importance of modern dialogue with the world.  The Protestant denominations stood strong against the sexual revolution and its subjective morality.   Throughout America, a variety of grassroot Churches emerged that emphasized the importance of rebirth in Christ.   The old “puritan” condemnation of the sinner, has been replaced with ” love the sinner, hate the sin”.  Large and small non-denominational churches opened across the United States as individuals revoked past sinful lives with the open and easy mercy of Christ.

This pastoral response to the secular and atheistic world preaches a dialogue of love that remains true to Christ’s teachings, but removes us as judge and executioner.  Christ alone knows and understands each person ever created.  He alone will judge.  Did he not tell the Pharisees and elders who were about to stone Mary, that those without sin can cast the first stone?

So how can Christian Counselors apply this to modern day ethical situations that challenge the orthodoxy of Christian teaching?  Let us look at a few cases.

First, there is the issue of homosexuality.   A new dialogue is needed with the homosexual community.  The Church can no longer condemn them and cast them away from the light of Christ’s mercy and healing.  New dialogue requires new ways of thinking and approaching the issue.   Sole condemnation of the sin is not the Christian way.  Condemnation was a school of thought of a previous generation that over-emphasized the sin and punishment.  Yet, in the same breath, we also have a school of thought that over-emphasizes the love and mercy of Christ and totally ignores the sin.   These two extremes cause serious issues in dialogue.  One attempts to judge, the other ignores and alters the identity of the faith.    One can see this type of extremism from such individuals in the Westboro Baptist Church and other liberal communities who marry homosexuals.  Both extremes are equally dangerous.

In such dialogue, the Catholic Church has made huge strides in finally admitting that homosexuality is not a choice.   The official Catechism of the Catholic Church teaches that homosexuality is not a sin in itself but when only acted upon.   The temptation, the feeling, the thoughts are all temptations.  The Catechism encourages homosexuals to continually pray, fast and receive the Eucharist for spiritual graces.

There is a common teaching in Protestant circles as well.  Without compromising the sinful nature of such acts, the Protestant Churches also call for a pastoral response; a response that does not reject or hate but instead one that seeks to heal.   It is clear that the days of condemning people to Hell is no longer a proper dialogue for Christians to have with the world over moral issues like this, but instead, to present a more Christ-like approach.

One last issue addressed here, of yet many to even mention, is the culture of death.   The Catholic and Protestant Churches continue to support the rights of the unborn.  This is a non-comprisable position but it does not mean Christian Counselors cannot engage the society of death, or those confused, in a more Christ-like manner.

In approaching the society of death, Christians must set good example.   As a young girl makes her way to an abortion clinic, should she be condemned, spat upon and jeered at?  How about instead trying to understand the young girl’s situation and trying to pray for her.   Or how about preaching love and understanding instead of hate in an attempt to convince her to choose life?

The same is true with the elderly who consider euthanasia.  Instead sitting at a philosophical pulpit, why not attempt to understand the person’s grief?  Why not pastorally care for them not merely physically but also spiritually and emotionally.  The spiritual depression of terminal illness is beyond any of our comprehension unless we experience it.  The pain that accompanies it as well can overwhelm a person.  Yet, do we visit the sick as Christ commanded?  Do we attempt to care for the soul as well?  Or are we more concerned only about the philosophy of  a person who wishes to die or not die yet do nothing physically and let them decay in solitude?

In conclusion, the new dialogue to the world is not about changing the essence of Christian doctrine, it is about re-emerging from a defensive condemnation state and actually living like Christ.   By example we convert, not through anathemas.  We live in a pluralistic society and cannot like in the days of Christendom expect complete conformation of individuals to one creed.  We must be respectful, yet firm.  Ultimately, there is nothing in the Christian dogma that needs changed, it is just how we portray ourselves to the world and that is something we should all reflect on.

If you are interested in learning how to become a Christian Counselor, then please review the program.  Thank you for visiting our blog and if you have any questions, please let us know!

Mark Moran, MA