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March 20
Blessed John of Parma
(1209-1289)

The seventh general minister of the Franciscan Order, John was known for his attempts to bring
back the earlier spirit of the Order after the death of St. Francis of Assisi.

He was born in Parma, Italy, in 1209. It was when he was a young philosophy professor known for
his piety and learning that God called him to bid good-bye to the world he was used to and enter the
new world of the Franciscan Order. After his profession John was sent to Paris to complete his
theological studies. Ordained to the priesthood, he was appointed to teach theology at Bologna,
then Naples and finally Rome.

In 1245, Pope Innocent IV called a general council in the city of Lyons, France. Crescentius, the
Franciscan minister general at the time, was ailing and unable to attend. In his place he sent Father
John, who made a deep impression on the Church leaders gathered there. Two years later, when
the same pope presided at the election of a minister general of the Franciscans, he remembered
Father John well and held him up as the man best qualified for the office.

And so, in 1247, John of Parma was elected to be minister general. The surviving disciples of St.
Francis rejoiced in his election, expecting a return to the spirit of poverty and humility of the early
days of the Order. And they were not disappointed. As general of the Order John traveled on foot,
accompanied by one or two companions, to practically all of the Franciscan convents in existence.
Sometimes he would arrive and not be recognized, remaining there for a number of days to test the
true spirit of the brothers.

The pope called on John to serve as legate to Constantinople, where he was most successful in
winning back the schismatic Greeks. Upon his return he asked that someone else take his place to
govern the Order. St. Bonaventure, at John's urging, was chosen to succeed him. John took up a life
of prayer in the hermitage at Greccio.

Many years later, John learned that the Greeks, who had been reconciled with the Church for a
time, had relapsed into schism. Though 80 years old by then, John received permission from Pope
Nicholas IV to return to the East in an effort to restore unity once again. On his way, John fell sick
and died.

St. Joseph Bilczewski of Poland

(1860 - 1923)

Beatified By: 26 June 2001 by Pope John Paul II at Ukraine

Canonized By: 23 October 2005 by Pope Benedict XVI

Blessed Archbishop JOSEPH BILCZEWSKI was born April 26, 1860 in Wilamowice near Kęty, inthe
present day Diocese of Bielsko Żywiec, then part of the Diocese of Krakow. Having finished
elementary school at Wilamowic and Kęty, he attended high school at Wadowice receiving his
diploma in 1880. On July 6, 1884 he was ordained a priest in Krakow by Cardinal Albino
Dunajewski. In 1886 he received a Doctorate in Theology from the University of Vienna. Following
advanced studies in Rome and Paris he passed the qualifying exam at the Jaghellonic University of
Krakow. The following year he became professor of Dogmatic Theology at the John Casimir
University of Leopoli. He also served as Dean of Theology for a period of time prior to becoming
Rector of the University. During his tenure at the University, he was appreciated as a professor by
his students and also enjoyed the friendship and respect of his colleagues. He arduously dedicated
himself to scientific work and, despite his young age, acquired notoriety as a learned man. His
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extraordinary intellectual and relational abilities were recognized by Francis Joseph, the Emperor of
Austria, who presented Monsignor Joseph to the Holy Father as a candidate for the vacant
Metropolitan See of Leopoli. The Holy Father, Leo XIII responded positively to the Emperor’s
proposal and on December 17, 1900 he named the forty year old Monsignor Joseph Bilczewski,
Archbishop of Leopoli of the Latin Rite.

Given the complex social, economic, ethnic and religious situation, care for the large diocese
required of the Bishop a deep commitment and called for great moral effort, strong confidence in
God, and a faith enlivened by a continual contact with God.

Archbishop Joseph Bilczewski became known for his abundant goodness of heart, understanding,
humility, piety, commitment to hard work and pastoral zeal which sprung from his immense love for
God and neighbor.

Upon taking possession of the Archdiocese of Leopoli he spelled out very clearly his pastoral plan
which can be summed up in the words “totally sacrifice oneself for the Holy Church”. Among other
things he pointed out the need for the development of devotion to the Most Blessed Sacrament and
frequent reception of Holy Communion.

A particular form of pastoral action of Archbishop Bilczewski were the pastoral letters and appeals
addressed to the priests and the faithful of the Archdiocese. In them he spoke of the problems of
faith and morals of the time as well as of the most pressing issues of the social sphere. He also
explained devotion to the Eucharist and to the Sacred Heart in them and the importance of religious
and moral formation of children and youth in the family and in school. He taught for the Church and
for the Holy Father. Above all, he took great care to cultivate many holy priestly vocations. He saw
the priest as first and foremost a teacher of faith and an instrument of Christ, a father for the rich as
well as for the poor. Taking the place of Christ on Earth, the priest was to be the minister of the
Sacraments and for this reason his whole heart had to be dedicated to the celebration of the
Eucharist, in order to be able to nourish the people of God with the body of Christ.

He often exhorted the priests to adoration of the most Blessed Sacrament. In his pastoral letter
devoted to the Eucharist he invited the priests to participate in the priestly associations: The
Association for Perpetual Adoration of the Most Holy Sacrament and the Association of Aid to Poor
Catholic Churches whose goal was to rejuvenate the zeal of the priests themselves. He also
dedicated a great deal of care to the preparation of children and to full participation in the Mass,
desiring that every Catechesis would lead children and youth to the Eucharist. Archbishop Joseph
Bilczewski promoted the construction of churches and chapels, schools and day-care centers. He
developed teaching to help enable the growth in the instruction of the faithful. He materially and
spiritually helped the more important works which were springing up in his Archdiocese. His holy life,
filled with prayer, work and works of mercy led 18 to his meriting great appreciation and respect on
the part of those of various faiths, rites and nationalities present in the Archdiocese. No religious or
nationalistic conflicts arose during the tenure of his pastoral work. He was a proponent of unity,
harmony and peace. On social issues he always stood on the side of the people and of the poor. He
taught that the base of social life had to be justice made perfect by Christian love. During the First
World War, when souls were overtaken with hate and a lack of appreciation of the other, he pointed
out to the people the infinite love of God, capable of forgiving every type of sin and offense. He
reminded them of the need to observe the commandments of God and particularly that of brotherly
love. Sensitive to the social questions regarding the family and youth, he courageously proposed
solutions to problems based on the love of God and of neighbor. During his 23 years of pastoral
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service he changed the face of the Archdiocese of Leopoli. Only his death on the 20th of March
1923 could end his vast and far-sighted pastoral action.

He was prepared for death and accepted it with peace and submission as a sign of God’s will, which
he always considered sacred.

He left this world having enjoyed a universal recognition of holiness. Wanting to rest among those
for whom he was always father and protector, in accord with his desires, he was buried in Leopoli in
the cemetery of Janów, known as the cemetery of the poor. Thanks to the efforts of the Archdiocese
of Leopoli the process for his beatification and canonization was initiated. The first step was
concluded on December 17, 1997 with the declaration of the life of heroic virtue of Archbishop
Joseph Bilczewski by The Holy Father, Pope John Paul II. In June 2001, the Congregation for the
Causes of Saints recognized as miraculous the fact of the rapid lasting and unexplainable “quo ad
modum” healing through the intercession of Archbishop Bilczewski of the third degree burns of
Marcin Gawlik, a nine year old boy, thus opening the way for his beatification. The beatification took
place in the Diocese of Leopoli on the 26th of June 2001 during Pope John Paul II’s Apostolic Visit
to the Ukraine.

SOURCE: The Vatican

He was beatified in 1781.

Gospel Reading: John 5:1-16

1 After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is in
Jerusalem by the Sheep Gate a pool, in Hebrew called Beth-za'tha, which has five porticoes. 3 In
these lay a multitude of invalids, blind, lame, paralyzed.5 One man was there, who had been ill for
thirty-eight years. 6 When Jesus saw him and knew that he had been lying there a long time, he
said to him, "Do you want to be healed?" 7 The sick man answered him, "Sir, I have no man to put
me into the pool when the water is troubled, and while I am going another steps down before me." 8
Jesus said to him, "Rise, take up your pallet, and walk." 9 And at once the man was healed, and he
took up his pallet and walked. Now that day was the Sabbath. 10 So the Jews said to the man who
was cured, "It is the Sabbath, it is not lawful for you to carry your pallet." 11 But he answered them,
"The man who healed me said to me, `Take up your pallet, and walk.'" 12 They asked him, "Who is
the man who said to you, `Take up your pallet, and walk'?" 13 Now the man who had been healed
did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. 14 Afterward,
Jesus found him in the temple, and said to him, "See, you are well! Sin no more, that nothing worse
befall you." 15 The man went away and told the Jews that it was Jesus who had healed him. 16 And
this was why the Jews persecuted Jesus, because he did this on the Sabbath.

Ver. 1. Observe here the malice of the Pharisees; they were more hurt at the cure of the sick
man, than at the violation of the sabbath. Therefore, they ask not, Who healed you; but, as if
they wished to keep that out of sight, Who told you to take up you bed? (St. Chrysostom) ---
But he answers: The same who healed me: Why should I not receive orders from him from
whom I have received my health? (St. Augustine) --- By the festival, mentioned in ver. 1, is
generally understood the Passover; and this was the second from the commencement of
Christ's ministry. St. Matthew calls it by this name, chap. xxvi. 5; St. Mark, Chap. xiv. 2. and
xv. 6; and St. Luke, Chap. xxiii. 17. For the first Passover, see above, John ii. 13; for the third,
John vi. 4; for the fourth and last, Matthew xxvi. 17. The first three are only mentioned by St.
John, the fourth by all the evangelists.
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Ver. 2. Now there is at Jerusalem a pond, called Probatica.[1] Some translate, the sheep-
pond. It is true the Greek word signifies something belonging to sheep. But because the
ancient Latin interpreter thought fit to retain the Greek, probatica, and also because of the
different expositions, I have not changed the word. Some think it was so called, as being
near the gate called the sheep-gate: others, as being near the sheep-market: others, because
the sheep that were brought to be sacrificed, were washed in it; or, at least, that the blood
and entrails of sheep and beast sacrificed, were thrown into it, or washed there. In the
ordinary Greek copies we read thus: there is at, or near, the Probatica, a pond or fish-pond.
In Hebrew it was called Bethsaida, a house for fishing: and in most Greek copies,
Bethchesda, a house of mercy, (perhaps because of the cures done there) having five
porches, covered and arched, for the convenience of the infirm that lay there, waiting for the
motion of the water. (Witham) --- The word probaton, signifies a sheep. This pond is therefore
called Probatica, because there the priests washed the sacrifices. (St. Augustine) --- In
imitation of this sick man, if we wish to return God thanks for his favours, or to enjoy the
pleasure of his company, we must fly the crowd of vain and wicked thoughts that continually
tempt us; we must avoid the company of the wicked, and fly to the sanctuary, that we may
render our hearts worthy temples of that God who vouchsafes to visit us. (Alcuin)

Ver. 4. And an angel of the Lord.[2] In many Greek copies is now wanting, of the Lord; but at
least the ancient Fathers, and interpreters, expound it of a true angel, and of a miraculous
cure: so that I cannot but wonder that so learned a man as Dr. Hammond, should rather
judge these cures to have been natural. By the angel, he would have us to understand a
messenger sent from the temple, who was to stir up the blood, and the grosser and thicker
parts from the bottom of the pond, and that these cures were made much after the same
manner, as, in some cases, persons find a cure by being put into the belly of a beast newly
opened. Into what extravagant interpretations are men of learning sometimes led by their
private judgment! What scholar of Galen or Hippocrates, ever pretended that this was a
certain and infallible cure for all manner of diseases? Yet here we read: that he who got first
into this pond, after the motion of the water, was healed, whatsoever distemper he was
seized with. The blind are particularly named: Is this a certain remedy that restores sight to
the blind? (Witham) --- The effect produced could not be natural, as only one was cured at
each motion of the waters. The longing expectation of the suffering patients, is a mark of the
persevering prayer with which poor sinners should solicit the cure of their spiritual
infirmities. (Haydock)

Ver. 5. Infirmity. The Greek, astheneia, signifies in its radical interpretation, a loss of strength:
in this place it seems to denote a confirmed palsy.

Ver. 6. Wilt thou be made whole? No doubt but the poor man desired nothing more. Christ put
this question, to raise him to a lively faith and hope. (Witham)

Ver. 8. Arise, take up thy bed, and walk. The man found himself healed at that very moment,
and did as he was ordered, though it was the sabbath-day. The Jews blamed him for it: he
told them, that he who had healed him, bade him do so. And who it was he knew not, till
Jesus finding him in the temple, said to him: (ver. 14.) Sin no more, lest some worse thing
happen to thee. Upon this he went, not out of malice, but out of gratitude, and told the Jews
that Jesus had cured him. (Witham)

Ver. 14. Sin no more, &c. By these words our Saviour shews, that his infirmity was sent in
punishment of his sins. When our souls are covered with the leprosy of sin, we are
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frequently insensible of our misfortune; whereas, as soon as the body is attacked with
sickness, though ever so inconsiderable, we are not to be pacified till the physician has been
consulted, and some remedy applied to remove, if possible, the complaint. (St. Chrysostom,
hom. xxxvii. in Joan.) --- Men are astonished that God, for so short a pleasure as is found in
the perpetration of sin, should have decreed an everlasting punishment in the fire of hell; for
they say, Shall I be punished for ever, for having indulged a sinful thought for a single
moment? But their astonishment will cease, when they consider that punishments are not
inflicted on sins in proportion to the length of time that was spent in their perpetration, but
that they are proportioned to their malice. Now the malice of sin being infinite, aimed against
the infinite majesty and infinite sanctity of God, the punishment, to be any ways
commensurate, must be infinite. If, therefore, the sinner dies charged with the infinite debt of
mortal sin unrepented of, as the time of mercy and repentance finishes with the present life,
the sin must necessarily remain, God's hatred for sin must necessarily remain, and the
punishment justly inflicted must necessarily continue. (Haydock) --- These words are
applicable to every penitent sinner, when he returns from the tribunal of confession, and
shew how careful he ought to be not to relapse into his former sins. "For he who after pardon
sins again, is unworthy of mercy; who being cured, makes himself sick again, and who being
cleansed, defiles himself again." (Tom. ii. St. Chrysostom, de lapsu prim. hom.)

Meditation:

Jesus offers himself as the source of this living water which he will pour out upon his disciples in the
gift of the Holy Spirit. The signs and miracles which Jesus performed manifest the power and
presence of God’s kingdom and they demonstrate the love and mercy God has for his people. In the
pool at Bethzatha we see an individual’s helplessness overcome by God’s mercy and power. On this
occasion Jesus singles out an incurable invalid, helpless and hopeless for almost forty years. He
awakens hope when he puts a probing question to the man, “Do you really want to be healed?” And
he then orders him to “get up and walk!”

God wants to free us from the power of sin and make us whole. But he will not force our hand
against our will. The first essential step towards growth and healing is the desire for change. If we
are content to stay as we are, then no amount of coaxing will change us. The Lord manifests his
power and saving grace towards those who desire transformation of life in Christ. The Lord
approaches each of us with the same probing question: “Do you really want to be changed, to be set
free from the power of sin, and to be transformed in my holiness?”

“Lord Jesus, put within my heart a burning desire to be changed and transformed in your holiness.
Let your Holy Spirit change my heart and renew me in your love and righteousness.

QUESTION ON THE NECESSITY OF RELIGION AND CHURCH

i would like to ask, isn't it that religion and church are 2 different things? or are they one and the
same? accdg to different dictionaries, religion is worship or set of beliefs while church is a
congregation or body of believers or the whole Christian body. when jesus built the "church", was he
talking about "religion?" medyo nalilito kasi ako pag sinabing religion or church. may mga born again
kasi na nagsasabi na "religion divides" kaya wala daw silang religion. Christian daw sila. ang fidelity
daw nila ay kay Christ hindi sa institution.

Fr. Abe, CRS Jan 22, 2012 02:41 AM

DEAR ANONYMOUS,

THE CLAIMS OF THE BORN AGAIN THAT THEY DON'T HAVE RELIGION BUT THEY ARE CHRISTIAN IS
HILARIOUS AND PATHETIC AT BEST. THEY FORGET THE FACT THAT CHRISTIANITY IS A RELIGION
AND BY SAYING THAT THEY ARE CHRISTIANS THEY BELONG TO A RELIGION.

THE MIRRIAM-WEBSTER DICTIONARY GAVE THE FOLLOWING DEFINITION OF RELIGION:

1. The service and worship of God.

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SEE, IF THEY CLAIM THAT THEY DON'T HAVE RELIGION THEN IT MEANS THEY DO NOT WORSHIP
GOD AND DO NOT HAVE WORSHIP SERVICES. YOU KNOW THAT THEY DO SO AND THEREFORE
THEY BELONG TO A RELIGION.

2. Devotion to a religious faith.

THESE BORN AGAIN ARE VERY SHOWY OF THEIR RELIGIOUS FAITH. THEY PROCLAIM IT TO THE
TOP OF THEIR VOICES LIKE THE DRUNK YET THEY ARE DENYING SUCH A DEVOTION TO A
RELIGIOUS FAITH IN CHRIST.

3. A personal set or institutionalized system of religious beliefs, attitudes and practices.

IT IS IN THIS ASPECT THAT RELIGION IS ALMOST SIMILAR TO THE CHURCH BECAUSE THE CHURCH
IS A LIVING ORGANIZATION COMPOSED OF HUMAN BELIEVERS WITH SYSTEM OF RELIGIOUS
BELIEFS SUCH AS CREEDS AND COMMANDMENTS, THEY HAVE COMMON ATTITUDES AND
PRACTICES SUCH AS THE MANNER OF WORSHIPS, ETC.

IN ALL ITS MEANING CHRISTIANITY IS A RELIGION. WE MUST NOT REJECT RELIGION THEN BUT
RATHER WE HAVE TO MAKE IT SURE THAT WE ARE IN THE CORRECT RELIGION AND IN THE TRUE
CHURCH FOUNDED BY THE LORD JESUS.

HERE IS WHAT THE BIBLE SAYS ABOUT RELIGION:

1 Timothy 3:16 No one can deny how great is the secret of OUR RELIGION: He appeared in human form,
was shown to be right by the Spirit, and was seen by angels. He was preached among the nations, was
believed in throughout the world, and was taken up to heaven. [Today's English Version/Good News Bible]

1 Timothy 3:16 Here is the great mystery of OUR RELIGION: Christ came as a human. The Spirit proved that
he pleased God, and he was seen by angels. Christ was preached to the nations. People in this world put
their faith in him, and he was taken up to glory. [Contemporary English Version]

"OUR RELIGION!" THE APOSTLES HAVE RELIGION... UNLIKE THE BORN AGAIN WHO DO NOT HAVE
RELIGION. THAT IS WHY THEY DO NOT BELONG TO THE RELIGION OF THE APOSTLES BECAUSE
THEY DON'T HAVE ANY RELIGION. IT IS USELESS FOR THEM. DO YOU SEE THE CONTRAST
BETWEEN YOUR BELIEF AND THAT OF THE APOSTLES?

AS SHOWN IN THE FOLLOWING VERSES AFTER ST. PAUL ANNOUNCED THE MYSTERY OF OUR
RELIGION HE WENT ON TO DECLARE THE SUBSTANCE OF CHRISTIAN FAITH: The Incarnation of
Jesus, His Divinity being of the Spirit, Jesus supremacy over the angels and His proclamation all over the
world.

WHAT DOES THAT SIGNIFY? OUR RELIGION LEADS US TO THE CORRECT UNDERSTANDING AND
KNOWLEDGE OF THE FAITH. IF YOUR RELIGION IS WRONG THEN YOUR FAITH IS WRONG. FOR
INSTANCE, IF ONE'S RELIGION IS SATANISM HIS WORSHIP WILL NOT BE DIRECTED TO THE LORD
JESUS BUT TO THE DEVIL.

THUS, THE CLAIM OF THE BORN AGAIN THAT RELIGION IS NOT NECESSARY AND THAT THEY DON'T
HAVE RELIGION SHOWS THAT THEY BELONG TO THE DEVIL BECAUSE THE TRUE CHRISTIANS
HAVE RELIGION. IT IS NOWHERE DECLARED IN THE BIBLE THAT RELIGION MUST BE REJECTED. IT
IS TRUE THAT JESUS IS OUR SAVIOR BUT OUR SAVIOR JESUS CHRIST DIDN'T ASK US TO REJECT
RELIGION.

THERE IS ANOTHER ASPECT OF RELIGION THAT YOU MUST CONSIDER:

James 1:27 What God the Father considers to be PURE AND GENUINE RELIGION is this: to take care of
orphans and widows in their suffering and to keep oneself from being corrupted by the world.

THE APOSTLE ST. JAMES AGREES WITH ST. PAUL THAT THERE IS A PURE AND GENUINE RELIGION.
THIS RELIGION IS INSTRUMENTAL IN OUR WORKS OF CHARITIES AND IN KEEPING ONESELF FROM
CORRUPTION OF THE WORLD. IT MEANS THAT THE ABSENCE OF THIS TRUE AND PURE RELIGION
IS DANGEROUS FOR ONE'S SOUL. YOU ARE MAKING YOURSELF VULNERABLE TO THE
CORRUPTION OF THIS WORLD.
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AS CHRISTIANS OUR FIDELITY IS GIVEN TO CHRIST OUR KING AND TO THE CHURCH THAT HE
BUILT AND TO THE SET OF BELIEFS [CREEDS] THAT HE HANDED ON TO US THROUGH THAT ONE
AND ONLY CHURCH:

1 Tim 6:20 [English Standard Version] O Timothy, guard the deposit entrusted to you. Avoid the irreverent
babble and contradictions of what is falsely called “knowledge,”

2 Tim 1:14 [English Standard Version] By the Holy Spirit who dwells within us, guard the good deposit
entrusted to you.

THE CATHOLIC CHURCH IS THE GUARDIAN AND PROTECTOR OF THAT DEPOSIT OF THE FAITH
HANDED ON BY THE LORD JESUS TO HIS APOSTLES AND IN TURN THE APOSTLES ENTRUSTED TO
THEIR SUCCESSORS.

July 19, 2010 4:59 PM

Fr. Abe, CRS said...

[sabi po dun, kung di po ako nagkakamali sa pagkakaintindi, di daw po masama or mortal sin ang
paglipat ng relihiyon kung ito daw po yung tunay na sinasabi ng conscience ng isang tao,nagiging
masama lang daw po ito kung napilitan o dahil sa asawa or magulang etc. tama po ba to?]

MALI YAN. ANG PAGLIPAT NG RELIGION AY MASAMA AT KASALANAN PARA SA ISANG CATOLICO
DAHIL PINAGPAPALIT NYA ANG TUNAY NA IGLESIA SA ISANG GRUPO NA HINDI TATAG NI CRISTO.

ANG PAGLIPAT NG IBANG RELIHIYON AY KASALANAN AT PAGLABAG SA COMMANDMENT NO. 1

AYON SA CATECHISM OF THE CATHOLIC CHURCH. IYAN AY PUMAPASOK SA KASALANAN NG
HERESY, APOSTASY AT SCHISM:

2088 The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to
reject everything that is opposed to it. There are various ways of SINNING AGAINST THE FAITH:

Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church
proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections
connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to
spiritual blindness.

2089 Incredulity is the neglect of revealed truth or the willful refusal to assent to it. "HERESY is the obstinate
post-baptismal denial of some truth which must be believed with divine and catholic faith, or it is likewise an
obstinate doubt concerning the same; APOSTASY is the total repudiation of the Christian faith; SCHISM is
the refusal of submission to the Roman Pontiff or of communion with the members of the Church subject to
him."

ANG ISANG TAONG AYAW NANG MAGING CATOLICO AY HINDI DAPAT PILITIN. DAPAT SIYANG
HAYAANG SUNDIN ANG KANYANG CONSCIENCE SUBALIT NAGKAKASALA PA RIN SIYA DAHIL
HINAYAAN NYANG LAMUNIN NG KADILIMAN NG HERESY AT APOSTASY ANG KANYANG
CONSCIENCIA. ANG ATING CONSCIENCIA AY HINDI TAMA SA LAHAT NG PANAHON. ITO AY
NAGKAKAMALI RIN KAYA NGA DAPAT ITONG PATULOY NA LILIWANAGAN NG ATING PAG-IISIP, PAG-
AARAL, PAGBABASA NG SALITA NG DIOS AT NG MGA TURO NG SANTA IGLESIA.

ANG LUMILIPAT NG IBANG RELIHIYON AY TRAIDOR AT TAKSIL SA TUNAY NA PANANAMPALATAYA.

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Sagot kay Ron Avenido by Franz Luigi Lugena

Tanong ni Ron Avenido: “Gusto ko po galing sa biblia ang sagot pra maniwala ako na tunay ang
sinasbi..slamat,, Bakit maraming Religion natin ngayon panahon papano ko malalaman na nasa
tamang religion ako?? yan po unang tanong ko.”

Sagot:

Bakit kamo maraming religion ngayon? Inihula kasi na maraming lilitaw na bulaang mangangaral sa huling
araw at kanilang ililigaw ang marami:

Mateo 24:11

At magsisibangon ang maraming bulaang propeta, at kanilang ililigaw ang marami.

Maraming bulaang mangangaral ang lilitaw at dadayain ang marami sa huling araw. Yan ang dahilan kaya
maraming relihiyon ngayon. Marami ang mandaraya at madadaya. Ngayon, saan ba galing ang mga bulaang
mangangaral?

1 Juan 2:18-19

18 Mumunting mga anak, ito ang huling oras: AT GAYA NG INYONG NARINIG NA DARATING ANG
ANTICRISTO, KAHIT NGAYON AY LUMITAW ANG MARAMI NANG ANTICRISTO; kaya nga nalalaman natin
na ito na ang huling oras.

19 SILA’Y NANGAGSILABAS SA ATIN, NGUNI’T SILA’Y HINDI SA ATIN; SAPAGKA’T KUNG SILA’Y SA
ATIN AY NAGSIPANATILI SANA SA ATIN: nguni't nangagsilabas, upang sila'y mahayag na silang lahat ay
hindi sa atin.

Malinaw sabi ng bibliya na mula rin sa Simbahan ang mga bulaang mangangaral. Ani San Juan, “SILA’Y
NANGAGSILABAS SA ATIN, NGUNI’T SILA’Y HINDI SA ATIN…,” Nagsilabas ang mga bulaang mangangaral
mula sa Simbahan upang mahayag ang tunay nilang kulay. Meaning, yung mga pekeng sekta eh galing sa
tunay na simbahan. Lumabas sila dun. Kung susuriin mo pinanggalingan ng mga naglipanang sekta sa
panahon natin, mula ang mga yan sa Simbahang Katoliko. Halimbawa, si Manalo dating katoliko. Sila
Soriano at Nicholas Perez mula sa Iglesia ni Manalo na mula rin sa Simbahang Katoliko, Si Martin Luther
dating Katoliko, Ganun din si John Calvin, at yung Church of England o Anglican Church, etc. Yan ang
pruweba na Simbahang Katoliko ang tunay na simbahan.

Patungkol dun sa isa pang tanong mo kung pano mo malalaman na nasa tunay na relihiyon ka, malalaman
mo yun thru history. Yung tunay na Iglesia itinatag ni Cristo taon 33 A.D. sa Jerusalem [Mateo 16:18; Lukas
24:47], inihulang ililipat sa isang bansang nagkakabunga [Mateo 21:43], na siyang Roma [Gawa 23:11], na
ang pananampalataya ay bantog sa buong sanglibutan, sa madaling salita ay katoliko o universal [Roma 1:7-
8], at siyang instrumento ng Diyos sa pagwasak kay Satanas [Roma 16:20].

Yung modus ni Mama Eli na dapat daw yung pangalan ng tunay na iglesia eh “Iglesia ng Diyos,” pang uuto
lang yun. Diyos mismo ang nagsabi na mag ingat sa mga nagsasabi na sila ang totoo komo may ngalan ng
Diyos ang kanilang sekta:

Jeremias 7:4

Huwag kayong magsitiwala sa mga kabulaanang salita, na nangagsasabi, Ang templo ng Panginoon, ang
templo ng Panginoon, ang templo ng Panginoon, ay ang mga ito.

Sinabi rin ni Cristo na hindi lahat ang tumatawag sa kanyang “Panginoon, Panginoon” eh maliligtas [Mateo
7:21-23]

Maliwanag ayon sa bibliya na hindi sa pangalan ang batayan ng tunay na iglesia. Kahit ang mga kaaway ng
Diyos eh gumagamit ng pangalan ng Diyos:

Awit 139:20
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Sapagka't sila'y nangagsasalita laban sa iyo ng kasamaan, AT GINAGAMIT NG IYONG MGA KAAWAY ANG
IYONG PANGALAN SA WALANG KABULUHAN.

Kaya hindi pangalan ang batayan. Ang batayan eh yung pinagmulan. Dapat Si Cristo ang nagtatag, hindi
ibang tao. Yung sekta ni Soriano, tao ang nagtatag at ngayon lang hindi nung taong 33 A.D. Yung palusot
niya na komo nakianib sila sa tunay, pang-uuto lang yun. Pano naman sila makikianib eh nagpaalam ba siya
na aanib siya sa tunay na iglesia? Yung pagpaparehistro ba sa SEC ng Pilipinas ng ngalang “Iglesia ng
Diyos” ang paraan para makaanib ka sa tunay na iglesia sa bibliya? Gamitin mo lang utak mo malalampasan
mo rin yang pang uuto sayo ng mga ADD.

Tanong ni Ron Avenido: “Franz Luigi Lugena tnks sa mga mgndang sagot mo. Npaka gnda at maliwanag
tlga.. slamt sa pg sagot mo. kung tama paano ko massicgurado na ung mga gawa ay tama sa loob ng
simbahan? anong mga tnda na tama ang gngwa ng mga catholic church. pacencia na ah palatanong kc ako.
alm ko massagot mo ako. HAGAI 2:11 Ganito ang sabi ng Panginoon ng mga hukbo, Mangagtanong kayo
ngayon sa mga saserdote ng tungkol sa kautusan, na mangagsabi,”

Sagot:

Tanong mo pano mo masisiguro na tama ang sa loob ng Simbahan? Tingnan mo kung pano sumamba. Ang
bayan kasi ng Diyos kapag sumasamba eh nakaluhod at nakaharap sa dambana o altar ng Diyos sa loob ng
Templo:

1 Hari 8:54

At nangyari, NA PAGKATAPOS NI SOLOMON NA MAKAPANALANGIN NITONG LAHAT NA DALANGIN AT

PAMANHIK SA PANGINOON, SIYA’Y TUMINDIG MULA SA HARAP NG DAMBANA NG PANGINOON, SA
PAGKALUHOD NG KANIYANG MGA TUHOD na ang kaniyang mga kamay ay nakagawad sa dakong langit.

Yung lingkod ng Diyos kung manalangin sa Diyos nakaharap sa altar sa Templo at nakaluhod. Sino ba
gumagawa nito ngayon? Mga Katoliko. Wala naman kasing altar mga ADD at Iglesia ni Manalo eh.

Yung Templo naman ng Diyos ayon sa bibliya eh hitik na hitik sa mga sagradong imahe. May mga ukit ng
mga kerubin, palma at bulaklak sa pinto ng Templo:

1 Hari6:35

At kaniyang pinagukitan ng mga querubin, at mga puno ng palma, at mga bukang bulaklak; at binalot niya ng
ginto na kapit sa mga ukit na gawa.

May imahe ng 12 toro kung saan nakapatong ang dagat-dagatan o bowl:

1 Hari 7:25

Nakapatong ang dagatdagatan sa labing dalawang baka, ang tatlo'y nakaharap sa dakong hilagaan, ang
tatlo'y nakaharap sa dakong kalunuran, ang tatlo'y nakaharap sa dakong timugan, at ang tatlo'y nakaharap
sa dakong silanganan; at ang dagatdagatan ay napapatong sa mga yaon, at ang lahat na puwitan ng mga
yaon ay nasa loob.

May imahe rin ng tao sa mga dingding ng Templo:

Ezekiel 41:19

Na anopa't may mukha ng isang tao sa dako ng puno ng palma sa isang dako, at mukha ng batang leon sa
dako ng puno ng palma sa kabilang dako. Ganito ang pagkayari sa buong bahay sa palibot:
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Maliwanag ayon mismo sa bibliya na yung Templo ng Diyos ay puno ng mga sagradong imahe. Hindi eto
diyus-diyusan kundi imahe sa Templo. Mga sagradong imahe sapagkat kasama sa benedisyunan ng Diyos:

1 Hari 9:31

At sinabi ng Panginoon sa kaniya, Aking dininig ang iyong panalangin at ang iyong pamanhik na iyong
ipinagbadya sa harap ko: AKING PINAPAGING BANAL ANG BAHAY NA ITO NA IYONG ITINAYO, upang
ilagay ang aking pangalan doon magpakailan man; at ang aking mga mata at ang aking puso ay doroong
palagi.

Patunay na hindi komo imahe eh diyus-diyusan na. May mga imahe na di diyus-diyusan. Yun yung mga
imahe sa templo ng Diyos. Mga sagrado ang mga yun. Ngayon sa Templong eto na puno ng mga sagradong
imahe nagpupuri sa Diyos ang mga apostoles:

Lukas 24:52-53

52 At siya'y sinamba nila, at nagsibalik sila sa Jerusalem na may malaking galak:

53 AT PALAGING SILA’Y NASA TEMPLO, NA NANGAGPUPURI SA DIOS.

Maliwanag na ang mga Apostoles eh nagpupuri sa Diyos sa loob ng Templong puno ng mga sagradong
imahe. Ngayon, anong simbahan ba may Templo na may mga sagradong imahe? Simbahang Katoliko. Hindi
Ang Dating Daan na ayon mismo sa bibliya eh:

Job 22:15

Iyo bang pagpapatuluyan ANG DATING DAAN, NA NILAKARAN NG MGA MASASAMANG TAO?

Kaya tingan mo lider ng kultong yan wanted ng Interpol. Nilakaran kasi ng masasamang tao ang dating daan
na yan. Yan yung sinasabi sa bibliya na:

Kawikaan 14:12

May daan na tila matuwid sa isang tao, nguni't ang dulo niyaon ay mga daan ng kamatayan.

Kaya wag kang pauto sa kulto.

The One True Church

Objection: “All Churches that believe in Christ and the Bible are the same. In any case, I don’t need to attend
any church to worship God. All I need is a personal relationship with Christ which I can have by praying and
reading the Bible on my own.”

The Protestant Reformation introduced new and radically different concepts concerning the nature and role of
the Church. In contrast to long held doctrines such as the Communion of Saints and the corporate view of the
Church as the Body of Christ, Protestantism asserted an individualistic Christianity that focused on one’s
personal relationship with Jesus Christ to

the exclusion of any need for a Church or other visible organization. One modern-day anti-Catholic sums up
the Evangelical approach to the Church as follows:

“salvation is found, not in a Church and its sacraments, but through a personal relationship with Christ
himself. Salvation is given directly by Christ to an individual, without the need for any other

mediation.”¹
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However, faith in Jesus Christ not only obliges the Christian to have trust and commitment in His person, but
to believe in and follow what He taught and established to continue His work of salvation in the world. That
Our Lord Jesus Christ intended to establish an authoritative Church of His own is clear from Sacred
Scripture: “and on this rock I will build my Church”

(St. Matt. 16:18).

The Church belongs to Christ as He founded her while still on earth. Being her founder He is also her head:
“Christ is the head of the church, his body” (Eph. 5:23). Those baptized in the name of the Trinity (St. Matt.
28:19) are incorporated into Christ’s Body, that is, the Church. In no way is the Church simply a man-made
institution established centuries later bearing

William Webster, The Catholic Church at the Bar of History, Carlisle, Penn.:

Banner of Truth Trust, 1995, Ch. 9, p. 133.

the name of the particular heresiarch who spawned its existence. Rather, she is a divine institution which
requires the membership of all those who claim the title of Christian. Denying the absolute necessity of the
Church in the economy of salvation, Protestantism also denies the visibility of the Church, insisting instead
that it is simply the collection of the “true believers” or “saved” whoever and wherever they may be. However,
the visibility of the Church is implied in St. Matt. 5:14:“A city built on a hill cannot be hid.” Furthermore, rather

than being only a nebulous collection of “true believers,” Christ established His Church with a hierarchical
authority to govern it (St. Luke 6:13; St. Matt. 18:17-18), invested it with His own mission (St. John 20:21), the
power to sanctify the faithful (St. John 15:16) and to forgive sins (St. John 20:23), as well as the authority to
teach (St. Matt. 28:20) and to baptize (St. Matt. 28:19). As head of this visible and hierarchical Church, Christ
appointed St. Peter

as His Vicar, or representative: “You are Peter, and on this rock I will build my church” (St. Matt. 16:18). As
Vicar and head of the Church on earth, St. Peter is invested with Christ’s own authority to rule and govern: “I
will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and
whatever you loose on earth will be loosed in heaven” (St. Matt. 16:18-19).

St. Peter and the Apostles, as rulers of the Church on earth, are to be obeyed:

“Obey your leaders and submit to them, for they are keeping watch over your souls, as men who will have to
give account” (Heb. 13:17).

To obey St. Peter and the Apostles, and logically their successors, is to obey Christ:

“Truly, truly, I say to you, he who receives any one whom I send receives me; and he who receives me
receives him who sent me” (St. John 13:20).

The Scriptures themselves show that the Apostles handed on their office through the laying of hands to
subsequent generations as their successors (Acts 13:2; 1 Tim. 4:14; Tit. 5-10). To believe that the written
New Testament replaced the authority of the Apostles after the death of St. John, is to deny historical reality
and believe erroneously that the Church founded by Christ subsequently changed in her essence.

Those who ignore the legitimate leaders of Christ’s Church through their own disobedience no longer belong
to her unity: “if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector” (St.
Matt. 18:17).

To ignore the leaders of the Church, one effectively ignores Christ:

“He who hears you hears me, and he who rejects you rejects me” (St. Luke 10:16).

It is the Church that guarantees that the faithful are taught truth, assisted by the Holy Spirit:
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“And I will ask the Father, and he will give you another Advocate, to be with you forever” (St. John 14:16).

“if I am delayed, you may know how one ought to behave in the household of God, which is the Church of the
living God, the pillar and bulwark of the truth” (1 Tim. 3:15).

The Protestant assertion that Christians need only pray and read the Bible privately in their own homes or in
fellowship groups has only resulted in the birth of over 35,000 different Protestant denominations all claiming
to be “Bible-believing,” yet agreeing on little more than their anti-Catholic tenets. They fulfil the very words of
St. Peter himself who warned of the “ignorant and unstable” who “twist” the Scriptures “to their own
destruction” (2 Pet. 3:16).

Despite the disobedience and protestations of its enemies and the rebellious, Christ will protect His Church
until the end of time:

“the gates of hades will not prevail against it” (St. Matt. 16:18).

“And remember, I am with you always, to the end of the age” (St. Matt. 28:20).

Second objection: “So Christ did found a Church. But that Church is

definitely not the apostate Church of Rome!”

Not only did Our Lord establish a Church, but he also made that Church identifiable according to certain
marks. To qualify as a mark the means of identification must possess two aspects: (i) it must be an outwardly
visible sign objectively evident to everyone, including non-Christians; (ii) it must be an essential characteristic
without which the Church would not be the Church of Christ.

According to the Presbyterian minister Loraine Boettner,

“The marks of a true church are:

1. The true preaching of the Word of God.

2. The right administration of the sacraments. And,

3. The faithful exercise of discipline.”²

One obvious difficulty with Boettner’s marks is that they do not include a test to determine whether the church
in question was actually founded by Christ. Furthermore, his criteria (based on Calvin’s) do not aim to
discover “the true Church” but “a true church.” Any man-made institution could therefore claim to be a true
church so long as it fulfils the three above

outlined points. We would soon end up with the absurd situation of having many true churches each
considering themselves to be teaching the truth concerning the word of God, the sacraments and discipline,
while having no unity of belief, government or discipline between themselves. This absurd situation is what
some hope to replace the Catholic Church with.

Roman Catholicism, Presbyterian and Reformed Publishing Co. (Phillipsburg,

NJ), 1962, p. 20.

The real marks of the true Church, which are visible and essential, number

four. They are: one, holy, catholic and apostolic. These marks are found in

Scripture, are based on reason and can be defended by it.

One
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“I will build my Church” (St. Matt. 16:18). The true Church is founded and built by Christ. Christ founded one
Church, not many. Protestantism is not one united body in doctrine and discipline, but a series of disparate
organizations antagonistic not only to Catholicism but also often to each other.

“one flock, one shepherd” (St. John 10:16). The central authority of the Pope of Rome has kept the Catholic
Church united in doctrine and discipline since the days of the Roman Empire. Protestantism continues to
splinter with the advent of each new self-appointed “prophet” or minister who claims to hold the true meaning
of Scripture.

Holy

“And for their sakes I sanctify myself, so that they also may be sanctified in

truth” (St. John 17:19).

The true Church will be holy in her founder, teachings and worship. There is no guarantee that all its
members will practise what she preaches as is gathered from Our Lord’s images of the sower of the seed (St.
Matt. 13:18-23), the net enclosing the fish (St. Matt. 13:47-52), and the sheep and the goats (St. Matt. 25:31-
46). The survival of the Catholic Church—despite

the examples of half a dozen bad Popes (out of 264), and other scandals—only reinforces the fact that the
holiness of the Church derives from Christ and Him alone. In any case, Protestantism is far from free when it
comes to scandal, and none of its founders can claim to match the holiness of any Catholic saint, let alone
Christ Himself.

Catholic

“Go therefore and make disciples of all nations” (St. Matt. 28:19).

Remaining essentially one and the same, the Church adapts to all times, places and people. No nation or
race is excluded from her fold, no language from proclaiming her Gospel. Those who assert that the true
believers are only white and Anglo-Saxon limit the redeeming power of Christ’s Precious Blood. Christ
opened His arms on the Cross for all peoples and nations, hence the true Church must be universal, not
simply a national church based on race, or subject to a particular king or parliament.

Apostolic

The true Church will trace its history, episcopal succession and doctrine right back to the Apostles
themselves: “I am with you always” (St. Matt. 28:20). It was not established in 1517, 1534, 1540, in the
nineteenth century, or last week in California. It must have existed since the Apostles, exist now, and continue
until the end of the world. Only the Catholic Church can show herself to be One, Holy, Catholic and Apostolic.

The Fathers

St. Clement of Rome, Letter to the Corinthians 42, 1 (c. 98 AD)

“The Apostles received the Gospel for us from the Lord Jesus Christ; and Jesus Christ was sent from God.
Christ, therefore, is from God, and the Apostles are from Christ. Both of these orderly arrangements, then,
are by God’s will. Receiving their instructions and being full of confidence on account of the resurrection of
Our Lord Jesus Christ, and confirmed in faith by the word of God, they went forth in the complete assurance
of the Holy Spirit, preaching the good news that the Kingdom of God is coming. Through countryside and city
they preached; and they appointed their earliest converts, testing them by the Spirit, to be the bishops and
deacons of future believers. Nor was this a novelty: for bishops and deacons had been written about a long
time earlier. Indeed, Scripture somewhere says: ‘I will set up their bishops in righteousness and their deacons
in faith’.”

St. Irenaeus of Lyons, Against Heresies 3, 4, 1 (c. 180 AD)

“When, therefore, we have such proofs, it is not necessary to seek among others the truth which is easily
obtained from the Church. For the Apostles, like a rich man in a bank, deposited with her most copiously
everything which pertains to the truth; and everyone who wishes draws from her the drink of life. For she is
the entrance to life, while all the rest are thieves and robbers. That is why it is surely necessary to avoid
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them, while cherishing with the utmost diligence the things pertaining to the Church, and to lay hold of the
tradition of truth...In the Church, God has placed apostles, prophets and doctors, and all the other means
through which the Spirit works; in all of which none have any part who do not conform to the

Church. On the contrary, they defraud themselves of life by their wicked opinion and most wretched behavior.
For where the Church is, there is the Spirit of God; and where the Spirit of God, there is the Church and every
grace.”

Clement of Alexandria, Miscellanies 7, 17, 107, 3 (ante 217 AD)

“From what has been said, then, it seems clear to me that the true Church, that which is really ancient, is one;
and in it are enrolled those who, in accord with a design are just...We say, therefore, that in substance, in
concept, in origin and in eminence, the ancient and Catholic Church is alone, gathering as it does into the
unity of the one faith which results from the familiar covenants––or rather, from the one covenant in different
times, by the will of the one God and through the one Lord––those already chosen, those predestined by
God, who knew before the foundation of the world that they would be just.”

St. Cyprian of Carthage, Letter to Florentius Pupianus 66 (69), 8

(254 AD)

“There speaks Peter, upon whom the Church would be built, teaching in the name of the Church and showing
that even if a stubborn and proud multitude withdraws because it does not wish to obey, yet the Church does
not withdraw from Christ. The people joined to the priest and the flock clinging to their shepherd are the
Church.”

St. Hilary of Poitiers, The Trinity 7, 4 (c. 357 AD)

“The Church, instituted by the Lord and confirmed by the Apostles, is one for all men; but the frantic folly of
the diverse impious sects has cut them off from her. It cannot be denied that this tearing asunder of the faith
has arisen from the defect of poor intelligence, which twists what is read to conform to its opinion, instead of
adjusting its opinion to the meaning of what is read. However, while individual parties fight among
themselves, the Church stands revealed not only by her own doctrines, but by those also of her adversaries.
And although they are all ranged against her, she confutes the most wicked error which they all share, by the
very fact that she is alone and one.”

St. John Chrysostom, On the Incomprehensible Nature of God 3, 6

(c. 387 AD)

“You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to
God as from one great heart, and where there is something more: the union of minds, the accord of souls, the
bond of charity, the prayers of the priests.”

Catechism of the Council of Trent (1566)

Pt. I, Ch. X: The true Church is also to be recognized from her origin, which can be traced back under the
law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but
delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that
the impious opinions which heresy invents,

opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time,
are very different from the faith of the true Church.

Catechism of the Catholic Church (1992)

“Outside the Church there is no salvation”

No. 846:

How are we to understand this affirmation, often repeated by the Church Fathers? Reformulated positively, it
means that all salvation comes from Christ the Head through the Church which is his Body:
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Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is
necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in

his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby
affirmed at the same time the necessity of the Church which men enter through Baptism as through a door.
Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God
through Christ, would refuse either to enter it or to remain in it.

No. 847:

This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who
nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they
know it through the dictates of their conscience – those too may achieve eternal salvation.

No. 848:

Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the
Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also
the sacred right to evangelize all men.