Breadbox Media

Beneath the Surface - Human Nature and Sports Part 2

On the day after another New England Patriots superbowl victory (#6), we ponder beneath the surface the meaning of sports and why it impacts us, sometimes so deeply.

Real Living - Predictions - Part 3

Anthony DeStefano "Our Lady's Wardrobe" - Lisa Hendey & Friends #111

On this week's show, bestselling children's author Anthony DeStefano shows us an innovative way to introduce Marian apparitions with his new Sophia Institute Press book Our Lady's Wardrobe. 

 

About Anthony DeStefano:

 

Anthony DeStefano is the bestselling author of 20 Christian books for adults and children, including  A Travel Guide to Heaven, Ten Prayers God Always Says Yes To, The Donkey No One Could Ride, and Little Star. He has hosted two TV series on EWTN. Anthony is a member of the Knights of the Malta, the Militia Immaculata, and Legatus, as well as being is a long time pro-life activist.

 

About Our Lady's Wardrobe:

 

This delightful rhyming book introduces Catholic children to the Blessed Virgin Mary in a fun and simple way—through her clothes! When Our Lady lived in Nazareth two thousand years ago, she was very poor and probably didn’t have many nice things to wear. But now that she’s in Heaven, she has an enormous mansion. And in that mansion, she has an incredibly beautiful wardrobe filled with a great variety of dresses, veils, slippers, sashes, robes, rings and crowns. Over the centuries, Our Lady has visited the people of Earth many times. On each of these occasions, she has dressed very differently. Our Lady’s Wardrobe tells the story of some of her most famous apparitions, highlighting the clothes she wore and the things she did. By reading this book, children will not only learn about the Mother of God, but will also learn the main purpose of her life—to love and serve her son, Jesus Christ, and to lead others to do the same.

 

For More Information:

• www.AnthonyDeStefano.com 

Check out books by Lisa Hendey at Amazon and find all of our book and movie suggestions at Lisa's Amazon Influencer list. For Lisa's speaking schedule visit www.LisaHendey.com. Send your feedback to lisahendey@gmail.com or connect with Lisa on social media @LisaHendey.

God Won't Forgive Me

Sometimes we feel like God won't forgive us and we also don't forgive ourselves!  If this is you, please listen in to today's podcast! 

No Spin Homilies - 16th Sunday in Ordinary Time

Today, Jesus gives us the powerful parable about good and evil.

To read this week's readings, go to: usccb.org

Church Nativity Weekly Message - It's a Mystery to Me Week 5

Catholic Answers Live - Your Bible Questions

Callers with questions about Sacred Scripture are welcome today.

Questions Covered:

 

• 00:45 - When Saul went to see the medium in the Old Testament, who was that medium talking to? I used to be a seventh day Adventist and we didn’t believe that dead people went to heaven or hell. 
• 11:57 - Where in the Bible does it say that a Catholic can’t marry outside of the Catholic Church? 
• 21:10 - What translation of the Bible do Catholic Churches in the United States use during the Mass? 
• 24:14 - It seems that there is evidence that Sts. Peter and Paul were in Rome at the same time. Did they know that and each other? 
• 32:47 - In the 2 Kings, Elijah is taken up into heaven. Was this literally an assumption of Elijah into heaven or were people just saying he had died? 
• 35:25 - How do I defend the fact that Catholics can eat pork, even though Jesus says in Mark that it is unclean? 
• 40:30 - Which translation of the Bible do you use the most? 
• 46:10 - Where can you find “Glory be to the Father, Son, and the Holy Spirit” in the Bible? 
• 50:11 - How can 1 Corinthians 7:20 & 25 be inspired Scripture if St. Paul is giving his opinion and not strictly delivering the Word of God? 
• 54:00 - Are there any books in the Bible that may have been written by a woman? 

Catholic Answers Live -Your Bible Questions

Callers with questions about Sacred Scripture are welcome today.

Questions Covered:

 

• 03:44 - How are we meant to understand Matthew 7:1-5? 
• 13:13 - Is there anything in Paul’s letters that shows the flawed theology of dispensationalism? 
• 21:31 - Since the Bible is so old, which is the most trustworthy translation of it? 
• 28:52 - In the New Testament, we hear about the Sadducees and Pharisees, but not in the Old Testament. When did these groups come into existence? 
• 33:11 - What happened to the apostles after the crucifixion? 
• 41:15 - I am becoming Catholic. Why doesn’t the Catholic Church have Bible studies and fellowship like in my old church? 
• 47:40 - How do we reconcile the decalogue in Exodus and 1 Corinthians 13? 

The Bible Study Evangelista - 04 Responsibilities & Rights

Category: Social Justice Tag: Bible reading, faith, faith and works, social justice

 

“In human society one man’s natural right gives rise to a corresponding duty in other men; the duty, that is, of recognizing and respecting that right. Every basic human right draws its authoritative force from the natural law, which confers it and attaches to it its respective duty. Hence, to claim one’s rights and ignore one’s duties, or only half fulfill them, is like building a house with one hand and tearing it down with the other.” —St. John XXIII, Peace on Earth (Pacem in Terris), no. 30

SHOW NOTES

Topics Discussed:

Catholic social justice principle #3, rights and responsibilities 

The parable of the rich man and Lazarus

US foreign aid

 

Overview:

Minutes 00:12:00 – Responsibilities and rights are inseparable, the contemporary imbalance   

Minutes 12:01-24:00 – The Bill of Rights, healthcare, single-parent families, smoking, abortion

Minutes 24:01-36:00 – Rights begin with responsibility, Lazarus and the rich man

Minutes 36:01-48:00 – Freedom is for responsibility, the responsibility of the wealthy toward the poor

 

Additional Resources:

United States Conference of Catholic Bishops, Seven Themes of Catholic Social Teaching

Book, Amazon: Compendium of the Social Doctrine of the Church, Pontifical Council for Justice and Peace and USCCB

Pacem in Terris, Peace on Earth, Pope John XXIII

Before Your Eyes

God isn't dead or blind to what we do. As a matter of fact, He will raise up our ways before our eyes!  Are you paying attention to what God is putting before you?  Listen in to see what I am talking about...

The Frank Friar - Episode 275: God Meeting Us Where We are At

This episode is going out on the feast day of St. Elijah! The Carmelites celebrate him on July 20th every year. Thus, for the episode today I wanted to speak a little bit about him. The title of the episode is a little hint of the insight I think we can gain from him.

 

If you like my podcast, please make sure to subscribe to the podcast it really does help me. You can find more of my content at my website www.thefrankfriar.com and my YouTube at www.youtube.com/c/thefrankfriar

Answering the New Atheists (Dr Peter Kreeft)

EPISODE 447

Atheism is becoming more prevalent with each passing day. Society has begun to use all kinds of ways to try and strip the world of the existence of God. We know better. Atheists can never accomplish their mission but we must not allow them to misguide the next generation. We MUST stand in the breech.

CSR 77 Frank Allocco

The Executive Sr. Associate Athletics Director for External Relations at the University of San Francisco (a Catholic school). He won 17 league championships and two Division I state championships in 18 years at De La Salle High School in Concord, California, and has coached and/or been a speaker at basketball camps from China to Belgium to Canada. As a college athlete he played football and basketball at Notre Dame. He is also an inductee to the Sports Faith International Hall of Fame.

121 That’s Not My Job

I usually cringe when someone says to me, “That’s not my job!” It is counter to my belief in taking personal responsibility. But there is one thing that is not our job: judging others. In this episode of By Your Life, we discuss the pitfalls of judging.

The Will Within with guest Abolade Durojaiye

Meet Abolade Durojaiye. She talks about HOPE during this pandemic time. How God is also instrumental in perseverance. 

 

Abolade is a certified Project Management Professional (PMP), Agile Scrum Master, Business Development Strategist and Executive Director of DreamBank.

DreamBank is a non profit organization.  Our mission is to bring God-given dreams to reality. 

We work with DreamBanker participants to:

• Identify “Bankable” Dreams
• Create Action Steps
• Connect With Resources

Bankable dreams are dreams that help you and help others live richer, fuller lives.

She is a published Author, who resides in Sugar Land, Texas with her family.

 

Visit Facebook page: 

https://www.facebook.com/TheDreamIncubator/

Blessed Are We

Judy shares the sermon on the mount teaching of Jesus known as the BEATITUDES. We are to blessed to be stressed and Jesus tells us how to BE the Beatitudes.

Young Catholics Respond: Tony Agnesi

Bill Snyder is joined by Catholic author, speaker, blogger, and hall of fame broadcaster Tony Agnesi.

Help support the joint venture between Patchwork Heart Ministry and Fiat Ministry Network by purchasing your premium content subscription and becoming our Patreon. We have two premium content tiers:

The Hear Your Faith tier is a premium audio subscription, featuring a 38-part in-depth study of the entire Catechism of the Catholic Church, by John Kuhry Sr. It is only $10 a month to get exclusive access to this amazing series that you cannot find anywhere else. 

The Discover Your Mission tier is a premium video subscription, featuring personal monthly missions (3 full-length presentations that build on a central theme) from at least one different Catholic speaker, author or evangelist each month. The first three missions Running to the Heart of the Father by Bill Snyder, My Road to Mary with Kendra Von Esh, and Finding Simple Answers with Ray Haywood are available to watch now! Exclusive access to this ongoing video series is only $25 a month. Check out the Discover Your Mission trailer

These premium subscriptions help us to grow and expand our ministries to "sew hope into broken hearts" and "encourage all to say yes to Jesus Christ." Please prayerfully consider supporting our ministries by becoming a subscriber, we are confident that these tools will help you grow deeper in your faith! 

Catholic Answers Live - Open Forum

Callers choose the topics during Open Forum, peppering our guests with questions on every aspect of Catholic life and faith, the moral life, and even philosophical topics that touch on general religious belief. 

Questions Covered:

• 01:08 - How would you explain to a modern American woman the way women lived and were treated in the Old Testament? It seems absurd to explain to them. 
• 06:43 - How did original sin change our bodies, most particularly in regards to childbirth? 
• 14:26 - How can I explain Acts 8:14-17 to my Protestant friends? 
• 18:48 - In the catechism, it defines what constitutes a sacramental marriage. One of the stipulations says that it requires two baptized individuals. Why is this? Where in the Bible is a sacramental marriage defined? 
• 22:05 - My nephew is doing his Confirmation and he wants me to support him doing that, but I am conflicted because I think he’s just doing it to check it off a list. Should I withhold my support until he takes the faith more seriously? 
• 29:10 - Sarah gave Haggar to Abraham so that a child could be conceived. How did God view this? 
• 36:25 - Why is it that in the Old Testament that Jews couldn’t eat pork and had to wear certain types of clothing? What was the purpose of all those rules? 
• 43:10 - If the Passover lamb or the manna were not saved overnight, why do we save the Eucharist over night? 
• 47:10 - A couple came to us that we don’t know and asked us to be godparents to their child. My husband and I want to say no because we do not know them or their intentions for raising their child. Is it wrong to say no? 
• 50:14 - How do we understand the different translations of John 3:16? It seems like my Catholic Bible uses the phrasing, “might have eternal life” and Protestant ones say, “will have eternal life.” 

Catholic Answers Live - Open Forum

Callers choose the topics during Open Forum, peppering our guests with questions on every aspect of Catholic life and faith, the moral life, and even philosophical topics that touch on general religious belief. 

Questions Covered:

• 01:09 - Are 2 Timothy 1 and 4 good support for praying for the dead? 
• 13:21 - What can I do practically to serve the Church? 
• 18:27 - When Peter declares Jesus to be the Christ, and Christ responds calling Peter the “rock,” was he referring to Peter as the foundation of the Church or just the Church in general? 
• 33:40 - Why is Luke 23:34 a part of the gospel? 
• 43:20 - In prayer, do Christians conceptualize that they are praying to the Trinity, or individually to the Father, Son, or Holy Spirit? 
• 48:18 - The priest in my parish is forcing us to receive in the hand. Is this right and something that he can do? 

Resources Mentioned:

 

• The Expositor’s Bible Commentary
• Why be Catholic? An Exercise for Evangelicals by Jimmy Akin

The Catholic Man Show - Catholics and Fear

What is Aquinas say about fear?

About our drink:

Basil Hayden’s Dark Rye

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Blending is an art form, and our Dark Rye is your chance to own what might very well be a masterpiece.

It all begins with Kentucky Rye, providing a firm foundation of spice, oak, dried fruit and subtle molasses undertones for this release to build upon. From there, Canadian Rye from our award-winning Alberta Distillery is skillfully layered in. A touch of California Port, and its complementary notes of ripe fruit, provides the third and final layer to a whiskey just as at home on the rocks as it is in a cocktail.

Full in flavor, yet delicately nuanced, you’d be wise to grab a bottle of our Dark Rye to experience this magical blend for yourself.

About our gear:

Shotlock for shotguns. Learn more about it here.

Our topic:

WHETHER THE OBJECT OF FEAR IS GOOD OR EVIL?[1]

Fear is a movement of the appetitive power. Now it belongs to the appetitive power to pursue and to avoid, as stated in Ethic. vi. 2: and pursuit is of good, while avoidance is of evil. Consequently whatever movement of the appetitive power implies pursuit, has some good for its object: and whatever movement implies avoidance, has an evil for its object. Wherefore, since fear implies an avoidance, in the first place and of its very nature it regards evil as its proper object.

 

It can, however, regard good also, in so far as referable to evil. This can be in two ways. In one way, inasmuch as an evil causes privation of good. Now a thing is evil from the very fact that it is a privation of some good. Wherefore, since evil is shunned because it is evil, it follows that it is shunned because it deprives one of the good that one pursues through love thereof. And in this sense Augustine says that there is no cause for fear, save loss of the good we love.

 

In another way, good stands related to evil as its cause: in so far as some good can by its power bring harm to the good we love: and so, just as hope, as stated above (Q. XL., A. 7), regards two things, namely, the good to which it tends, and the thing through which there is a hope of obtaining the desired good; so also does fear regard two things, namely, the evil from which it shrinks, and that good which, by its power, can inflict that evil. In this way God is feared by man, inasmuch as He can inflict punishment, spiritual or corporal. In this way, too, we fear the power of man; especially when it has been thwarted, or when it is unjust, because then it is more likely to do us a harm.

 

In like manner one fears to be over another, i.e., to lean on another, so that it is in his power to do us a harm: thus a man fears another, who knows him to be guilty of a crime, lest he reveal it to others.[2]

 

WHETHER THE EVIL OF SIN IS AN OBJECT OF FEAR?[3]

 

I answer that, As stated above (Q. XL., A. 1; Q. XLI., A. 2), as the object of hope is a future good difficult but possible to obtain, so the object of fear is a future evil, arduous and not to be easily avoided. From this we may gather that whatever is entirely subject to our power and will, is not an object of fear; and that nothing gives rise to fear save what is due to an external cause. Now human will is the proper cause of the evil of sin: and consequently evil of sin, properly speaking, is not an object of fear.

 

But since the human will may be inclined to sin by an extrinsic cause; if this cause have a strong power of inclination, in that respect a man may fear the evil of sin, in so far as it arises from that extrinsic cause: as when he fears to dwell in the company of wicked men, lest he be led by them to sin. But, properly speaking, a man thus disposed, fears the being led astray rather than the sin considered in its proper nature, i.e., as a voluntary act; for considered in this light it is not an object of fear to him.[4]

 

WHETHER FEAR ITSELF CAN BE FEARED?[5]

 

As stated above (A. 3), nothing can be an object of fear, save what is due to an extrinsic cause; but not that which ensues from our own will. Now fear partly arises from an extrinsic cause, and is partly subject to the will. It is due to an extrinsic cause, in so far as it is a passion resulting from the imagination of an imminent evil. In this sense it is possible for fear to be the object of fear, i.e., a man may fear lest he should be threatened by the necessity of fearing, through being assailed by some great evil.—It is subject to the will, in so far as the lower appetite obeys reason; wherefore man is able to drive fear away. In this sense fear cannot be the object of fear, as Augustine says (QQ. LXXXIII., qu. 33). Lest, however, anyone make use of his arguments, in order to prove that fear cannot at all be the object of fear, we must add a solution to the same.[6]

 

 WHETHER SUDDEN THINGS ARE ESPECIALLY FEARED?[7]

 

As stated about (A. 3; Q. XLI., A. 2), the object of fear is an imminent evil, which can be repelled, but with difficulty. Now this is due to one of two causes: to the greatness of the evil, or to the weakness of him that fears; while unwontedness and suddenness conduce to both of these causes. First, it helps an imminent evil to seem greater. Because all material things, whether good or evil, the more we consider them, the smaller they seem. Consequently, just as sorrow for a present evil is mitigated in course of time, as Cicero states (De Quæst. Tusc. iii. 30); so, too, fear of a future evil is diminished by thinking about it beforehand.—Secondly, unwontedness and suddenness increase the weakness of him that fears, in so far as they deprive him of the remedies with which he might otherwise provide himself to forestall the coming evil, were it not for the evil taking him by surprise.[8]

 

 WHETHER THOSE THINGS ARE MORE FEARED, FOR WHICH THERE IS NO REMEDY?[9]

 

The object of fear is evil: consequently whatever tends to increase evil, conduces to the increase of fear. Now evil is increased not only in its species of evil, but also in respect of circumstances, as stated above (Q. XVIII., A. 3). And of all the circumstances, long-lastingness, or even everlastingness, seems to have the greatest bearing on the increase of evil. Because things that exist in time are measured, in a way, according to the duration of time: wherefore if it be an evil to suffer something for a certain length of time, we should reckon the evil doubled, if it be suffered for twice that length of time. And, accordingly, to suffer the same thing for an infinite length of time, i.e., for ever, implies, so to speak, an infinite increase. Now those evils which, after they have come, cannot be remedied at all, or at least not easily, are considered as lasting for ever or for a long time: for which reason they inspire the greatest fear.[10]

 

WHETHER LOVE IS THE CAUSE OF FEAR?[11]

 

The objects of the soul’s passions stand in relation thereto as the forms to things natural or artificial: because the passions of the soul take their species from their objects, as the aforesaid things do from their forms. Therefore, just as whatever is a cause of the form, is a cause of the thing constituted by that form, so whatever is a cause, in any way whatever, of the object, is a cause of the passion. Now a thing may be a cause of the object, either by way of efficient cause, or by way of material disposition. Thus the object of pleasure is good apprehended as suitable and conjoined: and its efficient cause is that which causes the conjunction, or the suitableness, or goodness, or apprehension of that good thing; while its cause by way of material disposition, is a habit or any sort of disposition by reason of which this conjoined good becomes suitable or is apprehended as such.

 

Accordingly, as to the matter in question, the object of fear is something reckoned as an evil to come, near at hand and difficult to avoid. Therefore that which can inflict such an evil, is the efficient cause of the object of fear, and, consequently, of fear itself. While that which renders a man so disposed that thing is such an evil to him, is a cause of fear and of its object, by way of material disposition. And thus it is that love causes fear: since it is through his loving a certain good, that whatever deprives a man of that good is an evil to him, and that consequently he fears it as an evil.[12]

 

 WHETHER DEFECT IS THE CAUSE OF FEAR?[13]

 

As stated above (A. 1), fear may be set down to a twofold cause: one is by way of a material disposition, on the part of him that fears; the other is by way of efficient cause, on the part of the person feared. As to the first then, some defect is, of itself, the cause of fear: for it is owing to some lack of power that one is unable easily to repulse a threatening evil. And yet, in order to cause fear, this defect must be according to a measure. For the defect which causes fear of a future evil, is less than the defect caused by evil present, which is the object of sorrow. And still greater would be the defect, if perception of the evil, or love of the good whose contrary is feared, were entirely absent.

 

But as to the second, power and strength are, of themselves, the cause of fear: because it is owing to the fact that the cause apprehended as harmful is powerful, that its effect cannot be repulsed. It may happen, however, in this respect, that some defect causes fear accidentally, in so far as owing to some defect someone wishes to hurt another; for instance, by reason of injustice, either because that other has already done him a harm, or because he fears to be harmed by him.[14]

 

WHETHER FEAR MAKES ONE SUITABLE FOR COUNSEL?[15]

 

A man of counsel may be taken in two ways. First, from his being willing or anxious to take counsel. And thus fear makes men of counsel. Because, as the Philosopher says (Ethic. iii. 3), we take counsel on great matters, because therein we distrust ourselves. Now things which make us afraid, are not simply evil, but have a certain magnitude, both because they seem difficult to repel, and because they are apprehended as near to us, as stated above (Q. XLII., A. 2). Wherefore men seek for counsel especially when they are afraid.

 

Secondly, a man of counsel means one who is apt for giving good counsel: and in this sense, neither fear nor any passion makes men of counsel. Because when a man is affected by a passion, things seem to him greater or smaller than they really are: thus to a lover, what he loves seems better; to him that fears, what he fears seems more dreadful. Consequently owing to the want of right judgment, every passion, considered in itself, hinders the faculty of giving good counsel.[16] 

 

WHETHER FEAR HINDERS ACTION?[17]

 

Man’s exterior actions are caused by the soul as first mover, but by the bodily members as instruments. Now action may be hindered both by defect of the instrument, and by defect of the principal mover. On the part of the bodily instruments, fear, considered in itself, is always apt to hinder exterior action, on account of the outward members being deprived, through fear, of their heat. But on the part of the soul, if the fear be moderate, without much disturbance of the reason, it conduces to working well, in so far as it causes a certain solicitude, and makes a man take counsel and work with greater attention.—If, however, fear increases so much as to disturb the reason, it hinders action even on the part of the soul. But of such a fear the Apostle does not speak.[18]

 

WHETHER FEAR IS A SIN?

 

I answer that, A human act is said to be a sin on account of its being inordinate, because the good of a human act consists in order, as stated above (Q. CIX., A. 2: Q. CXIV., A. 1). Now this due order requires that the appetite be subject to the ruling of reason. And reason dictates that certain things should be shunned and some sought after. Among things to be shunned, it dictates that some are to be shunned more than others; and among things to be sought after, that some are to be sought after more than others. Moreover, the more a good is to be sought after, the more is the opposite evil to be shunned. The result is that reason dictates that certain goods are to be sought after more than certain evils are to be avoided. Accordingly when the appetite shuns what the reason dictates that we should endure rather than forfeit others that we should rather seek for, fear is inordinate and sinful. On the other hand, when the appetite fears so as to shun what reason requires to be shunned, the appetite is neither inordinate nor sinful.[19]

 

 WHETHER FEAR IS A MORTAL SIN?[20]

 

I answer that, As stated above (A. 1), fear is a sin through being inordinate, that is to say, through shunning what ought not to be shunned according to reason. Now sometimes this inordinateness of fear is confined to the sensitive appetites, without the accession of the rational appetite’s consent: and then it cannot be a mortal, but only a venial sin. But sometimes this inordinateness of fear reaches to the rational appetite which is called the will, which deliberately shuns something against the dictate of reason: and this inordinateness of fear is sometimes a mortal, sometimes a venial sin. For if a man through fear of the danger of death or of any other temporal evil is so disposed as to do what is forbidden, or to omit what is commanded by the Divine law, such fear is a mortal sin: otherwise it is a venial sin.[21]