THE SAINTS: GOD’S HOLY ONES

THE SAINTS: GOD’S HOLY ONES


All Christians are saints whether they are still here on earth or already in the glory of heaven. Saint in Hebrew (qedoshin – Zech. 14:5; Ps. 89:7; Dan. 7:22), Greek (hagioi [pl.] – Col. 1:12; Eph. 2:19; rev. 18:20), and Latin (sanctus [sing.], sanctorum [pl.] – Col. 1;12; Eph. 2:19; Rev. 18:20) is “holy one.” The most basic meaning of “saint” is someone or some way holy, sanctified, or consecrated.

In the New Testament, the word “saint” is indiscriminately applied to Christians without reference to whether they are personally holy as individuals, but by virtue of membership in God’s holy people. American Catholic apologist James Akin notes that St. Paul applies the term to the entire congregations of people, from the least holy member of the congregation to the most holy member (2 Cor. 1:1; Eph. 1:1; Phil. 1:1; Col. 1:1-2). St. Paul also applies the term “saint” to some whose holiness was deficient as was true in the Corinthian church.

Those who are already dead are still called “saints.” Matthew 27:52-53 mentions those “saints who had fallen asleep.” Sleep is a Biblical euphemism for death (Jn. 11:11-13).

Devotion to the saints

St. Paul notes the love of Ephesian Christians for the saints: “That will explain why I, having once heard about your faith in the Lord Jesus, and the love that you show towards all saints, have never failed to remember you in my prayers and to thank God for you” (Eph. 1:15-16, NJB). It is clear that to St. Paul, the love shown by Christians to all the saints does not eclipse their faith in the Lord Jesus. On the contrary, loving the saints is an essential component of having faith in the Lord.

We therefore have to praise God the Father for making it possible for us to share the lot of the saints. According to the Apostle Paul: “You will have the strength, based on his own glorious power, never to give in, but to bear everything joyfully, thanking the Father who made it possible for you to join the saints and with them to inherit the light” (Col. 1:11-12, NJB). With the saints as our models, we must persevere until the end because by His own glorious power, God makes it possible for us to join the saints as co-heirs of the light.

Honoring the saints

The saints are glorious because God Himself bestowed them grace and glory (Ps. 84:12). God honors His saints. For instance, He honored his servant Jacob –

“Let peoples serve you,
and nations bow down to you.
Be lord over your brothers,
And may your mother’s sons bow down to you.
Cursed be every one who curses you,
and blessed be everyone who blesses you!” (Gen. 27:29, NRSV).

The testimony of Scripture is clear. God will bless those who bless His saints and will curse those who curse them. Since God honors His saints, so should we. “Be perfect as your heavenly Father is perfect” (Mt. 5:48).

The Lord God, being in the assembly of the saints (Ps. 89:7), identifies Himself as the God of the saints. He said, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob” (Exo. 3:6; 16). Our Lord Jesus Christ solemnly affirmed this truth, saying: “And as concerning the dead that they rise again have you not read in the book of Moses, how in the bush God spoke to Him, saying: I am the God of Abraham and the God of Isaac and God of Jacob? He is not the God of the dead, but of the living. You therefore do greatly err” (Mk. 12:26-27, Douay-Rheims Bible).

The dignity of the saints is clearly seen on how God so honored them. In His munificence, God has deigned to involve His saints in His wondrous works. Thus, we read in Daniel 7:22 that “the Ancient of Days came and gave judgment to the saints of the most High, and the time came, and the saints obtained the Kingdom.” Also in Revelation 18:20, we read –

“Now heaven, celebrate her downfall, and all you saints, apostles, and prophets: God has given judgment for you against her.”

Our Lord Jesus Christ will come with His saints (1 Thes. 3:13) to judge the world –

“Know you not tat the saints shall judge this world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? Know you not that we shall judge the angels? How much more things of this world?” (1 Cor. 6:2-3).

Catholics honor the saints because they honor God. In turn, God honors them. In 1 Samuel 2:30, God said, “for them that honor me I will honor.” Since God honors them, so should we. “Be imitators of God” (Eph. 5:1). To honor the saints is to glorify God who made them. St. Paul emphasized this point when he said “they glorified God in me” (Gal. 1:24).

Canonization of saints

The Holy Catholic Church canonizes saints. To “canonize” means to “list.” Canonization is defined as the “Church’s solemn and final declaration that one of its dead and formerly beatified members belong among the saints in heaven and as such is to be publicly invoked and venerated” [Gerald O’Collins, S.J., and Edward G. Farrugia, S.J., A Concise Dictionary of Theology (Quezon City: Claretians Publications, 2001) p. 32].

The Church, in canonizing its saints, takes its cue from the Bible itself. For instance, Chapter 11 of the Letter of Paul to the Hebrews “canonizes” or “lists” certain holy men and women of God in the Old Testament. Ecclesiasticus (Sirach) 44 to 50 eulogizes the great heroes and servants of God in the Old Testament. The Church recognizes them as saints in the old dispensation and invokes tem as such. In the New Testament, Our Lord Jesus Christ honors certain people. For instance, he told Peter, “Blessed are you, Simon Barjona” (Mt. 16:17). Jesus Himself “canonized” His precursor by declaring that “amongst those that are born of women, there is not a greater prophet than John the Baptist” (Lk. 7:28). Our Lord also canonized the memory of the woman who anointed Him with costly perfume when He said, “Verily, I say unto you, wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her” (Mt. 26:13; Mk. 14:9).

The Catholic Church likewise venerates the martyrs because they are the heroes of the faith. Psalm 116:15 says, “Precious in the sight of the Lord is the death of His saints.” We commemorate the death anniversaries of the saints and martyrs, the heroes of our Faith, because it is their “birthday” in heaven. This finds full support in Scripture: “A good name is better than a precious ointment; and the day of death than the day of one’s birth” (Ecc. 7:1).

Patron saints

Catholics show their love for the saints chiefly by imitating their virtues. In his letter to the Hebrews, St. Paul tells us –

“God would not be so unjust as to forget all you have done, the love that you have for his name or the services you have done, and are still doing, for the saints. Our one desire is that every one of you should go on showing the same earnestness to the end, to the perfect fulfillment of our hopes, never growing careless, but imitating those who have the faith and the perseverance to inherit the promises” (Heb. 6:10-12, NJB).

The prophets of the Old Testament are regarded by the Church as saints and venerate them as such. They are held up by the Church for our example and remembrance. St. James instructs us –

“For your example, the brothers, in submitting with patience; take the prophets who spoke in the name of the Lord; remember it is those who had the endurance that we say are the blessed ones” (James 5:19, NJB).

The Apostle Paul likewise presents himself as an example to the flock (1 Cor. 4:16; 1 Cor. 11:1; Phil 3:17; 1 Thes. 1:6; 2 Thes. 3:9). Thus, the Holy Catholic Church has patron saints who are proposed to the faithful for their veneration and emulation. The saints are those who “incarnated” Christ, or lived the life of Christ, in their respective historical and personal circumstance. Hence, the faithful may imitate them as they imitated Our Lord Jesus Christ (1 Cor. 11:1) during their lifetime.

“Blessed be God in His angels and in His saints. AMEN."

Revering the Saints

In an article I recently posted in this blog (Is the worship of saints/Mary Biblical?) I debunked the evangelical anti-Catholic writer's totally erroneous view – an oft-recurring false accusation – that we Catholics worship Mary and the saints, I explained that we worship the triune God alone; but we do venerate, honor and respect the Blessed Virgin Mary, the angels and the saints. I shared verses from God's inspired Word why we do so.

In the spirit of All Saints' Day, I wish to delve at length on the presumptuous view of the evangelical anti-Catholic writer that allegedly “there is no instruction in the Bible to revere those whom (sic) have gone to heaven.” This position, if examined in the light of God's holy Word, is utterly baseless. It is Biblically illiterate to assume thus.

It seems to me that the evangelical anti-Catholic writer implies that the Bible instructs us to desecrate, dishonor and irreverently treat fellow believers who are now in God. Is this what he is saying? God forbid! I wonder if his fellow evangelicals ever share that view.

At any rate, I already initially responded to the evangelical anti-Catholic writer by saying that the Bible itself reveres those who have gone to heaven. How dare he say that the Bible does not instruct us to revere our brothers and sisters in Christ who are now already in heaven! The Bible, in no unmistakable terms, pronounces the memory of the just as “blessed” (Prov. 10:7).

The People of God revere their dead, especially the servants of God. One manifestation on how they revere the dead is by faithfully carrying with them and treating with reverence the relics (bones) of their patriarch Joseph (Gen. 40:25; Exo. 13:19; Heb. 11:22).

Another example is when King Josiah spared the monument of the man of God and his bones from desecration (2 Kings 23:17-18) although the king was zealous in smashing idols (2 Chron. 34:17; 2 Kings 23:14).

When King Saul, his son Jonathan and the people of the Lord perished in battle, David and the people of Israel wept and fasted for them (2 Sam. 1:12). David lamented and eulogized Saul and Jonathan (2 Sam. 12:17-27). Notice how David even directly addressed the dead.

Examples can be multiplied; but these already suffice to prove that the People of God revere those who have died and are already with the Lord. God's people honor their memory – and so does the Word of God -

“Surely, he shall not be moved for ever: the righteous shall be in everlasting remembrance” (Ps. 112:6).

“And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever” (Dan. 12:3).

MARY, MOTHER OF THE CHURCH

THE SEED OF THE WOMAN

Marwil N. Llasos, O.P.

In the history of salvation, three characters consistently emerge: the Woman, her Seed (Child) and the Serpent (Dragon). The Woman and her Seed are locked in a mortal with the serpent of old, the Devil (Satan).

In the beginning of the Bible (Genesis), right after the Fall, the Lord God promised fallen humanity a Redeemer. Included in that promise is a Woman, the Mother of the Redeemer. We find that promise in the Protoevangelium or the “First Good News” –

“I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Gen. 3:15, Douay-Rheims Bible).

The Woman’s Seed, is of course, the Savior, the promised Messiah – Our Lord and Savior Jesus Christ.

At the end of the Bible (Apocalypse or Revelation), the Woman once again takes center stage in Revelation 12 –

“And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” (Rev. 12:1).

The Woman was “being with child cried, travailing in birth, and pained to be delivered” (Rev. 12:1). Then, “she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne” (Rev. 12:5). The Woman’s Child is none other than the promised Messiah, Jesus Christ the Redeemer.

Notice that aside from the Messiah, the Woman also has other children described as “the rest of her seed” – meaning, her spiritual children –

“And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Rev. 12:17).

The true believers of her Son Jesus Christ, who keep the commandments of God the Father and have the testimony of Jesus Christ, are the Woman’s other seed.

We understand the Woman to be Mary, the Mother of the Savior. We know that for sure because we read the Book of Revelation alongside the Gospel especially the Johannine. In finding a Marian referent to the Woman of Revelation 12, Evangelical Professor Tim Perry argues that “[s]et alongside the Gospels, in others, it is virtually impossible a Christian reader to perform such a radical act of epoche that all thought of Mary is removed .... As a part of the New Testament canon, Revelation’s depiction of the heavenly woman completes the biblical Marian material” [Mary for Evangelicals (Downers Grove, IL: Inter Varsity Press, 2006) pp. 112-113].

Having said that, we now note that on his redeeming Cross, Our Divine Savior established a covenantal relationship between His Beloved Disciple and His mother –

“When Jesus therefore saw His mother, and the disciple whom he loved standing by, He said to His mother, Woman, behold your son!” Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home” (Jn. 19:26-7).

This beloved Disciple, traditionally identified as John, describes himself as the one “who bore witness to the word of God, and to the testimony of Jesus Christ, and to all things that he saw” (Rev. 1:2). Later in his last book, the same disciple who heard the Lord call His mother who was standing at the foot of the Cross as “woman,” saw the portentous figure of a “woman” in heaven, “clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars” (Rev. 12:1). That “woman” gave birth to a “male child who was to rule all nations with a rod of iron” (Rev. 12:5) – the Messiah. The “woman” also has her other “seed” – those who “keep the commandments of God, and have the testimony of Jesus Christ” (Rev. 12:17). The “seed” of the “woman” are the true believers and servants of God –

“A seed shall serve Him, it shall be accounted to the Lord for a generation. They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done this” (Ps. 22:30-31).

The “woman” gave birth to only one child, a male child (Rev. 12:5). How could she have other “seed”? Her other “seed” are her spiritual children, not physically born to her – but are given to her by the Lord –

“Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts which dwelleth in mount Zion” (Isa. 8:18).

The “seed” of the “woman,” like John “who bore witness to the word of God, and to the testimony of Jesus Christ” (Rev. 1:2), include those who “where slain for the word of God, and for the testimony which they held” (Rev. 7:9) – martyrs of the Faith. Truly then, to be worthy of being called the “woman’s seed” entails willingness and readiness to be slain for the Word of God and the testimony of Our Lord Jesus Christ.

We Catholics, as true believers, are the seed of the Woman because we are the brothers and sisters of her Son Jesus Christ. Together with Our Savior and His Mother, we too have the promise of victory over the Devil –

“And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.” (Rom. 16:20).

MARY, MOTHER OF THE CHURCH

BEHOLD YOUR MOTHER!!!
Marwil N. Llasos, O.P.


In Calvary, just before He died, Jesus left us His last will and testament. Our Lord bequeathed unto us, through His beloved disciple John, His very own mother to be our own mother as well. This touching episode is recorded and passed on to us by no less than the eye-witness himself, the beloved disciple to whom Mary was entrusted by Our Lord – and through whom Mary was entrusted by Our Lord – and through whom Mary was given unto us to be our mother.

“Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He saith unto His mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (Jn. 19:25-27).

Protestants, evangelicals and fundamentalists argue that the passage merely says that Jesus entrusted His mother to John alone and not to all believers. On the other hand, Catholics believe that John is a type of all disciples. John represented the true believers at the foot of the Cross. All true followers of Christ are His beloved disciples.

The Greek text of John 19:27 is rendered: “eita legei tO mathEtE idou E mEtEr sou kai ap ekeinEs tEs Oras elaben auten o mathEtEs autEn eis ta idia.” In the original Greek text John 19:27 merely says that “the disciple took her into his own” (eis ta idia). The verse doesn’t say that the disciple took her into “his home” or into “his care.” The passage does not mention “oikon” (“home” or “house”) unlike in John 7:53 where it does.

In Refuting the Attack on Mary, Greek scholar Fr. Mateo explains the meaning of “eis ta idia” –

“Eis is a proposition with five general meanings, expressing place, time, measure, relationship, and end, purpose or goal. (The last two meanings – relationship and end, purpose or goal – frequently converge in a given sentence.) Ta idia is the neuter plural substantive of the adjective idios: “private, one’s own.” John has used the plural, although the singular to idion is often found with no difference of meaning. According to the context, the meaning may be “one’s own, my own, your own, his own, her own, our own their own.”

But one’s own what? There’s the rub. John’s expression and therefore, one may say, deliberately non-committal. Ta idia can mean one’s own things, purposes, opinions, property, interests, intentions, business, whatever.

Eis in John 19:27 is used to express end, purpose or goal, a frequent usage in John’s Gospel (1:7; 4:14; 4:36; 6:9; 9:39; 18:37). In this usage eis translates into English as “for” or “as.” That the disciple took Mary eis ta idia means only that he took her as his own” [Fr. Mateo, Refuting the Attack on Mary: A Defense of Marian Doctrines (San Diego, CA: Catholic Answers, 1999) pp. 41-42].

Clearly, John took Mary as his own mother. So should we. As an apostle of Our Lord, St. John, like St. Paul, must be imitated by all Christians: “Imitate me as I imitate Christ” (1 Cor. 11:1).

The late beloved pontiff, Pope John Paul the Great beautifully expressed his exegesis of John 19:27 in his splendid Marian encyclical Redemptoris Mater –

“The Marian dimension of the life of a disciple of Christ is expressed in a special way precisely through his filial entrusting to the Mother of Christ, which began with the testament of the Redeemer in Golgotha. Entrusting himself to Mary in a filial manner, the Christian, like the Apostle John, “welcomes” the Mother of Christ “into his own home” and brings her into everything that makes up his inner life, that is to say into his own human and Christian “I”: he “took her into his own home.” Thus the Christians seeks to be taken into that “maternal charity” with which the Redeemer’s Mother “cares for the brethren of her Son,” “in whose birth and development she cooperates” in the measure of the gift proper to each one through the power of Christ’s Spirit. Thus also is exercised that motherhood in the Spirit which became Mary’s role at the foot of the Cross and in the Upper Room” (Redemptoris Mater No. 45).

The Church is indeed the “house of God” (1 Tim. 3:15). True believers belong to this “household of faith” (Gal. 6:10), which is the “household of God” (Eph. 2:19). God gave His household a mother to make it a home. After all, only a mother can make a house a home. The Beloved Disciple, ever obedient to the command of the dying Savior – “Behold thy mother!” – took Mary into his own home (Jn. 19:27). The Church, the house of God, is a true home for all the brothers and sister of Jesus Christ because it has a mother – Mary, Mother of the Church.

Jesus gave us His own mother to be our own mother, so we must accept her as such. Otherwise, we offend the Giver by spurning his gift. Since Mary is truly our mother, we should lobe and honor her because “only a fool despises his mother” (Prov. 15:20). On the other hand, “he that honoreth his mother is as one that layeth up a treasure” (Sir. 3:15).

“Is the Worship of the Saints/Mary Biblical?”

A fellow Catholic apologist referred to me a blog article taking Catholics to task for their “worship” of the Blessed Virgin Mary and the saints.

Obviously, the anti-Catholic writer is blinded by prejudice and bias. His implacable hatred of Roman Catholicism totally deprived him of rational thinking. Worse, his anti-Marian attitude has made him impervious to the light of grace.

The anti-Catholic is so blind that he cannot see the truth, the Biblical truth. His rather confused article is replete with factual, theological and scriptural errors. In fact, the article reeks with arrogant ignorance about so many things.

In this rebuttal of the woefully inaccurate, if not malicious, accusations against Catholic veneration of Mary and the saints, we shall scrutinize the reasoning employed by the anti-Catholic accuser and expose his purely fallacious and absurd asseverations.

Is the worship of the saints/Mary biblical?

The answer is obviously NO. That’s why Catholics don’t worship Mary and the saints, period! By not worshiping them, Catholics are doing the biblical thing.

As correctly pointed out by the anti-Catholic-

The Bible is absolutely clear that we are to worship God alone. The only instances of anyone other than God receiving worship in the Bible are false gods, which are Satan and his demons. All followers of the Lord God refuse worship. Peter and the apostles refused to be worshiped (Acts 10:25-26; 14:13-14). The holy angels refuse to be worshiped (Revelation 19:10; 22:9). The response is always the same, "Worship God!"

I say Amen! We don’t have any problem with these verses. In fact, we follow them completely. We Catholics worship God alone – Father, Son and Holy Spirit. The holy angels, Peter, Paul, John and all true followers of God refuse worship. That’s why we don’t worship them. To worship anyone or anything that is not God is idolatry. Catholics do no such thing.

Roman Catholics attempt to “bypass” these clear Scriptural principles by claiming they do not “worship” Mary or saints, but rather that they only “venerate” Mary and the saints.

This is sheer accusation. There is no “attempt” whatsoever on the part of Roman Catholics to “bypass” the clear scriptural principles contained in the Bible verses cited above.

The problem with the anti-Catholic writer is that he has a problem distinguishing “worship” from “veneration.” Well, that is his own problem. Catholics are clear on what is “worship” and what is “veneration.” These words are by no means synonymous. To confuse these two concepts, as the anti-Catholic writer does, is a deficiency in common sense. Thus, conceptual problem of the anti-Catholic is his alone. He cannot attribute his conceptual confusion to Catholics.

Using a different word does not change the essence of what is being done.

Each word has its own meaning. We Catholics know the difference between “worship” and “veneration” while the anti-Catholic writer does not. If he is ignorant about the meaning and concept of words, that is his own problem.

A definition of “venerate” is “to regard with respect or reverence.”

He defines “venerate” as “to regard with respect or reverence.” Well and good, and I’ll accept that definition for the meantime for purposes of having a working definition of “veneration.” In fact, The American Heritage Dictionary defines “venerate” as “to regard with great respect or reverence” (p. 901).

Nowhere in the Bible are we told to revere anyone but God alone.

Here, the anti-Catholic writer displays his utmost ignorance of the Bible. His ignorance of the Bible should automatically disqualify him from passing judgment on others, especially Catholics, by using the Bible. His knowledge of the Bible is woefully superficial if not totally nil. Let’s demonstrate why this is so.

Notice how dogmatically the anti-Catholic writer proclaims that “nowhere in the Bible are we told to revere anyone but God alone.” Is that Biblically correct? Of course not.

The anti-Catholic writer is simply Biblically illiterate. There are plenty of Bible verses that say that we can revere others and not just God alone.

The Bible says that we can revere things or places:

“Keep my Sabbaths, and reverence my sanctuary. I am the Lord” (Lev. 19:30; Lev. 26:2).

The Bible says that we can revere persons:

“But sanctify Christ as Lord in your hearts. Always be ready togive an explanation to anyone who asks you for a reason for your hope, but do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame” (1 Pet. 3:15-16).

“In any case, each one of you should love his wife as himself, and the wife should reverence her husband” (Eph. 5:33).

I wonder why these clear Bible verses are lost to someone who claims he is a “Bible Christian.” His statement that “nowhere in the Bible are we told to revere anyone but God alone” is dead wrong. Nothing can be more unbiblical than that assertion.

There is nothing wrong with respecting those faithful Christians who have gone before us (see Hebrews chapter 11).

Amen! I just wonder how you show respect to those faithful Christians who have gone before us. Saying you respect them is one thing; but, actually respecting them is another thing.

There is nothing wrong with honoring Mary as the earthly mother of Jesus.

If there’s nothing wrong with honoring Mary, then why don’t you? If you do, how do you honor Mary? You can claim you honor her but you aren’t showing or telling us how. Saying that you honor Mary is one thing, but actually honoring her is another matter.

And by the way, your statement that Mary is “the earthly mother of Jesus” isunbiblical. Nowhere in the Bible does it state Mary is merely “the earthly mother of Jesus.” Mary is Jesus’ mother, period!

The Bible describes Mary as “highly favored” by God (Luke 1:28).

We Catholics know it better than you do – including its full implication. We have pondered what “kecharitomene” means and never get tired of proclaiming that truth.

At the same time, there is no instruction in the Bible to revere those whom have gone to Heaven.

The anti-Catholic writer involved himself in contradiction. Earlier he said,“There is nothing wrong with respecting those faithful Christians who have gone before us.” Now he is saying that “there is no instruction in the Bible to revere those whom have gone to Heaven.” So, if there is no instruction in the Bible to revere those who have gone to Heaven, why did you say that there is nothing wrong with respecting those faithful Christians who have gone before us? Is it not true that reverence means respect? The American Heritage Dictionary defines “reverence” as “profound awe and respect” (p. 715). The problem with the anti-Catholic writer is that he is using words he does not understand.

At any rate, the anti-Catholic writer’s ignorance of the Bible is blatant! Is there no instruction in the Bible to revere those who have gone to heaven? The Bible itself reveres the memory of the righteous! For the education of the anti-Catholic writer, here are several translations of Proverbs 10:7 -

The memory of the righteous will be a blessing, but the name of the wicked will rot (NIV).

The memory of the righteous is blessed, But the name of the wicked will rot (NAS).

The name of a righteous person remains blessed, but the names of wicked people will rot away (GWT).

The memory of the just is blessed: but the name of the wicked shall rot (KJV).

The memory of the just is blessed: but the name of the wicked shall rot (AKJ).

The memory of the righteous is blessed; But the name of the wicked shall rot (ASV).

The memory of the upright is a blessing, but the name of the evil-doer will be turned to dust (BBE).

The memory of the just is with praises: and the name of the wicked shall rot (DRB).

The memory of the righteous man shall be blessed; but the name of the wicked shall rot (DBY).

The memory of the just is blessed: but the name of the wicked shall rot (ERV).

The memory of the just is blessed: but the name of the wicked shall perish (WBS).

The memory of the righteous is blessed, but the name of the wicked will rot (WEB).

The remembrance of the righteous is for a blessing, And the name of the wicked doth rot (YLT).

I wonder what Bible translation is the anti-Catholic writer using. If the Bible itself reveres the memory of the just, so should we!

We are to follow their example, yes, but worship, revere, or venerate, no!

Following their example, Yes. We Catholics show our love and devotion to the saints by chiefly imitating their virtues. “God would not be so unjust as to forget all you have done, the love that you have done for His name or the services you have done, and are still doing, for the saints. Our one desire is that every one of you should go on showing the earnestness to the end, to the perfect fulfillment of our hopes, never growing careless, but imitating those who have the faith and the perseverance to inherit the promises (Heb. 6:10-12).

Worshipping them, No! We Catholics worship (latreia) God alone “for in Him we live, and move, and have our being” (Acts 17:28). God alone is our Creator; hence, we worship and serve only the Creator and not any of His creatures (Rom. 1:25). To accuse us otherwise is rash judgment and bearing false witness against neighbor.

Revering them, Yes. The anti-Catholic writer cannot take back his word when he said that “there is nothing wrong with respecting those faithful Christians who have gone before us.” Reverence simply means “profound awe and respect” while “revere” means “to regard with deference and devotion” [The American Heritage Dictionary (NY: Delta Book, 2001) p. 715].

When forced to admit that they do, in fact, worship Mary, Catholics will claim that they worship God through her, by praising the wonderful creation that God has made.

There is no basis for this false accusation. When were we ever forced to admit that we worship Mary? There’s no need to “force” us in any way to admit that we worship Mary because we don’t worship her in any way. However, we do praise God by praising His creation. Mary herself said: “my soul magnifies the Lord” (Lk. 1:46). When we praise Mary, we do recognize that “the Mighty One has done great things for [her] and holy is His name” (Lk. 1:49).

Mary, in their minds, is the most beautiful and wonderful creation of God, and by praising her, they are praising her Creator. For Catholics, this is analogous to directing praise to an artist by praising his sculpture or painting.

This is certainly Biblical. When Mary said under the inspiration of the Holy Spirit that her soul proclaims the greatness of the Lord (Lk. 1:46), we Catholics are one with her in proclaiming that truth.

The problem with this is that God explicitly commands against worshiping Him through created things.

This is a red-herring. The anti-Catholic writer is bashing Catholics for something they do not hold. Notice how he insinuates “worship” in practically every statement that he makes. Worshiping God through his creatures is not the issue; but praising Him by praising His handiwork is. Consider the following verses:

When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day (2 Thes. 1:10).

One generation shall commend your works to another,
and shall declare your mighty acts. On the glorious splendor of your majesty, and on your wondrous works, I will meditate. They shall speak of the might of your awesome deeds, and I will declare your greatness (Ps. 145:4-6).

Praise the LORD. Sing to the LORD a new song, his praise in the assembly of the saints (Ps. 149:1).

Again, the anti-Catholic writer’s command of the Bible falters. He really does not know his Bible well. Or does he ever read his Bible?

We are not to bow down and worship anything in the form of heaven above or earth below (Exodus 20:4-5). Romans 1:25 could not be more clear, "They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator -who is forever praised. Amen.”

We have no problem with these verses. The anti-Catholic writer should not create a problem when there is none.

Yes, God has created wonderful and amazing things.

And we praise God for his wonderful creation. When we praise the things He has made, we praise Him who made them. The Bible itself praises God by praising His creatures. If the Bible does so, why can’t you?

“O Lord, I have heard your renown,

and feared, O Lord, your work.

In the course of the years revive it,

in the course of the years make it known;

in your wrath remember compassion!” (Hab. 3:2)

“His splendor spreads like the light;

Rays shine forth from beside Him, where His power is concealed!” (Hab. 3:4).

Yes, Mary was a godly woman who is worthy of our respect.

That’s why we Catholics respect Mary for being the godly woman that she is. One way of respecting her is by calling her “Blessed” as she herself prophesied that all generations shall call her (Lk. 1:48). I just don’t know about the anti-Catholic writer if he ever calls Mary “Blessed.”

No, we absolutely are not to worship God “vicariously” by praising things (or people) He has created. Doing so is blatant idolatry.

I don’t know what the anti-Catholic writer means by worshiping God “vicariously” by praising things or people. Notice how he insinuates “worship” as “praising things or people.” They are not the same. While worship is due to God alone, we may definitely praise things or people according to the Bible. W we do praise and worship God for who He is, we also pray and worship Him for what He does. Moreover, we do praise Him for His wonderful work. I have already cited verses above to prove my point. Just in case these verses are not enough, here are some more:

God praises people:

No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God (Rom. 2:29).

God allows people to praise other people:

Let another praise you, and not your own mouth;
someone else, and not your own lips (Prov. 27:2).

Catholics praise and glorify God for his marvelous works as the Bible does (1 Chron. 16:12; Ps. 105:5; Ps. 139:14, Ps. 111:3, etc.). Since the Bible itself glorifies God for his honorable and glorious works, so should we. Simply, Catholics follow the Bible while the evangelical anti-Catholic writer does not.

The major way Catholics “venerate” Mary and the saints is by praying to them.

I wonder what is the basis of the anti-Catholic writer in saying this. We venerate Mary and the saints by imitating them as they imitated Christ (1 Cor. 11:1). Praying to them is simply asking them to pray for us to God as our intimate friends and family members because we belong to the same “household of faith” (Gal. 6:10) and we are but “fellow citizens with the saints, and of the household of God” (Eph. 2:19).

As the following article demonstrates, prayer to anyone other than God alone is anti-Biblical – praying to saints and Mary. Whether Mary and/or the saints are prayed to, or whether they are petitioned for their prayers – neither practice is Biblical.

This is just an opinion – and an unfounded one at that. There is certainly no Biblical basis for this plainly gratuitous assertion in scripture as we shall heretofore demonstrate.

Prayer is an act of worship.

The anti-Catholic writer simply does not know that there are many kinds of prayer. Of course, a prayer of worship is due to God alone. There are other forms of prayer: petition or supplication, praise, thanksgiving, etc.

When we pray to God, we are admitting that we need His help.

The prayer the anti-Catholic writer has in mind here is only one of petition. He equates prayer to merely asking God’s help. His view of prayer is severely limited. I am of the impression that He only prays to God to ask for something from Him. We Catholics pray to God to adore, praise and thank God. We also meditate and contemplate Him in prayer. Petitioning God for anything is just simply one of the things that we do when we pray.

Directing our prayers to anyone other than God is robbing God of the glory that is His alone.

Again, this is just an opinion which has no warrant in Scripture. “Pray” does not always mean “worship.” It simply means to “ask,” “beseech” or “request.” The Bible uses the word “pray” also in that context. For instance, we read in Acts 8:34: “And the eunuch answered Philip, and said, I pray thee of whom speaketh the prophet this? Of himself, or some other man?” When the Eunuch prayed Philip, did he rob God of His glory?

Also, the patriarch Jacob addressed the angel: “Tell me, I pray thee, thy name. And he said, wherefore is that thou dost ask after my name? And he blessed them there” (Gen. 32:9). When Jacob prayed the angel, did he rob God of His glory? If he did, then why did the angel of God bless him?

Another way Catholics “venerate” Mary and the saints is by creating statues and images of them.

As already discussed, we venerate Mary and the saints chiefly by imitating their virtues. We do, however, make depictions of them in art as a memorial for these heroes and heroines of our faith. This is pretty much like the erection of monuments of our national heroes as a memorial of their courage and love of country. And so did the People of God:

Then he said, What monument is that which I see? And the men of the city told him, It is the sepulchre of the man of God, who came from Judah , and proclaimed these things that thou hast done against the altar of Beth-el. And he said, Let him be; let no man move his bones. So they let his bones alone, with the bones of the prophet that came out of Samaria (2 Kings 23:17-18).

Many Catholics use images of Mary and/or the saints as "good luck charms." Any cursory reading of the Bible will reveal this practice as blatant idolatry (Exodus 20:4-6; 1 Corinthians 12:12; 1 John 5:21).

That’s correct. That’s why the Catholic Church condemns that practice. The Catechism of the Catholic Church condemns in no uncertain terms the reprehensible practice of using good luck charms –

All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible.Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity (2117, CCC).

Rubbing rosary beads is idolatry.

Where is that in the Bible? Verse, please.

Lighting candles before a statue or portrayal of a saint is idolatry.

Where is that in the Bible? Verse, please.

Burying a Joseph statue in hopes of selling your home (and countless other Catholic practices) is idolatry.

Where is that in the Bible? Verse, please.

The terminology is not the issue.

Worship and veneration are not the same. The anti-Catholic writer’s conceptual problem raises its ugly head and confuses the issue. His deficiency in common sense is deplorable.

Whether the practice is described as “worship” or “veneration,” or any other term, the problem is the same.

How so? The anti-Catholic writer’s conceptual problem is his alone. We Catholics are clear on what is meant by “worship” and “veneration.” If he has difficulty understanding these terms, then that is his problem. He should not fault us for his own shortcoming.

Any time we ascribe something that belongs to God, to someone else, it is idolatry.

Yes, indeed. That is why we don’t ascribe something that belongs to God to someone else. 1 John 5:21 of the Amplified Bible defines idols or false gods as“anything and everything that would occupy the place in your heart due to God, from any sort of substitute for Him that would take first place in your life” for which we say a resounding Amen!

The Bible nowhere instructs us to revere, pray to, rely on, or “idolize” anyone other than God.

This is inaccurate. To “idolize” or make an idol out of anyone (or anything) other than God is definitely wrong. But as we have proven, to revere and pray to Mary, the angels and the saints are not opposed to Sacred Scriptures. By relying on someone – it depends. Relying on your father or mother for allowance while you are a student is alright; but, to continue relying on them for financial support even if you are already gainfully employed is wrong!

We are to worship God alone.

Amen! That’s why we Catholics do that. How about you? You keep on using the word “worship.” I wonder if you truly understand it. May I ask you give the biblical definition of worship please?

Glory, praise, and honor belong to God alone.

Not quite accurate. Of course, God supremely deserves all glory, praise and honor. However, as the Bible itself as shown us, God bestows glory, praise and honor to his servants. See how biblically illiterate you are:

God bestows glory:

“For thou hast made him a little lower than the angels, and has crowned him with glory and honor” (Ps. 8:5; Heb. 2:7).

“And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Pet. 5:4).

God allows praise:

“Give her a reward of her labors, and let her works praise her at the city gates” (Prov. 31:31).

God gives honor:

“Honor your father and your mother” (Exo. 20:12; Dt. 5:16)

“For them that honor me, I will honor” (1 Sam. 2:30)

Only God is worthy to "...receive glory and honor and power..." (Revelation 4:11).

Yes, but God bestows glory, honor and power to his servants. See the verses above that prove that God bestows glory and praise. Does God grant power to His servants? Of course, He does as solemnly proclaimed by no less than Our Lord Jesus Christ Himself:

God gives glory:

“For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly” (Ps. 84:11).

“The wise shall inherit glory: but shame shall be the promotion of fools” (Prov. 3:35).

“There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another” (1 Cor. 15:40).

“And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Rom. 8:30).

God gives honor:

“His work is honourable and glorious: and his righteousness endureth for ever” (Ps. 111:3).

“To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.” (Ps. 149:9).

“To those who by persistence in doing good seek glory, honorand immortality, he will give eternal life” ( Rom. 2:7).

God gives power:

“But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:8).

I can still add to these verses. But that would be superfluous already. I keep on wondering if the evangelical anti-Catholic writer really knows his Bible well.

God alone is worthy to receive our worship, adoration, and praise (Nehemiah 9:6; Revelation 15:4).

God alone is to be worshipped and adored. All praise and all thanksgiving for every moment is His. God, in his benevolence and loving kindness allows his children to receive praise:

“Let another praise you – not your own mouth; someone else – not your own lips” (Prov. 27:2).

“Give her a reward of her labors, and let her works praise her at the city gates” (Prov. 31:31).

“For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same” (Rom. 13:3).

CONCLUSION:

In accordance with God’s will and pursuant to Sacred Scripture, we show reverence, respect or honor to a person or object possessing a sacred character in their relation to God. After all, the Bible says, “give honor to whom honor is due” ( Rom. 13:7) and “honor all people” (1 Pet. 2:17). We do honor the saints because God Himself honors them. God said: “for them that honor me I will honor” (1 Sam. 2:30). Honoring the saints whom God honored fulfills the commandment: “be perfect as your heavenly Father is perfect” (Mt. 5:48). Since God honors His saints, so should we because we are but “imitators of God” (Eph. 5:1).

To God be the greater glory! Amen!

The Communion of Saints: Talk at the Society of the Patricians

October 25, 2009 - Bro. Mars Llasos, Spiritual Director of Refugium Pecccatorum Praesidium gave a talk on the Communion of Saints during the Patrician Meeting of the Legion of Mary Regina Sacratissimi Rosarii curia held at St. Thomas Aquinas Hall, Sto. Domingo Formation Center, Quezon City.




The Society of Patricians is a special ministry in the Legion of Mary system. It's purpose is to deepen the doctrinal formation of the members so that they can explain and defend their Holy Catholic Faith when challenged by non-believers.

1st Anniversary and Recollection: Legion of Mary's Refugium Peccatorum Praesidium

The Queen and Mother of the Legion of Mary

October 24, 2009 - The Refugium Peccatorum Praesidium of the Legion of Mary in Sto. Domingo Parish celebrated its 1st anniversary. Founded by sisters Ruth Fabregas-Adawag and Zelfa Fabregas with brother Jose Eleazar Adawag on 25 October 2009, the praesidium now has around fifteen members, both active and auxiliary members. The praesidium spearheads the block rosary devotion in Bgy. Santo Domingo, Quezon City. It is involved in various apostolates. It also established a junior praesidium called the Consolatrix Afflictorum Praesidium.

Rev. Father Nilo Lardizabal, O.P.

To celebrate its first anniversary, Refugium Peccatorum Praesidium held a recollection for both its senior and junior members and guests. The recollection was held in Bahay Dominiko. Rev. Fr. Nilo Lardizabal, O.P. served as the recollection master. A very energetic and inspiring speaker, Fr. Nilo gave the legionaries with meaningful reflections and talks regarding their faith life and devotion to the Mother of God. He challenged the legionaries to "experience" their faith and be actively involved in sharing their faith experience to others.

Legionaries listen attentively to Fr. Nilo

The whole morning of October 24 was set aside for the talks of the retreat master as well as for interaction among the participants. Lunch was at the kiosk in the beautiful garden of Bahay Dominiko.

Members of Refugium Peccatorum senior praesidium and Consolatrix Afflictorum junior praesidium and guests attended the recollection

In the afternoon, the recollection continued with more talks from the retreat master. It was followed by the examination of conscience and the sacrament of confession. The highlight of the recollection was the Holy Sacrifice of the Mass officiated by Rev. Fr. Nilo Lardizabal, O.P.

Fr. Nilo Lardizabal, O.P., retreat master, confessor and celebrant of the Holy Sacrifice of the Mass

Fresh from the recollection, the legionaries are expected to be energized or recharged to actively pursue their mission in bringing Christ to the world through Mary and bringing the world to Christ through Mary.

Marwil N. Llasos, O.P., spiritual director of the Legion of Mary
Refugium Peccatorum and Consolatrix Afflictorum praesidia
leads the recitation of the Catena Legionis

Below are some of the pictures during the recollection and 1st anniversary of Refugium Peccatorum praesidium:

Queen of the Most Holy Rosary at the entrance of Bahay Dominiko


Facade of Bahay Dominiko

Our Lady of the Most Holy Rosary of Pompei by the pond of Bahay Dominiko


Bro. Mars Llasos with the statue of Our Lady of the Most Holy Rosary of Pompeii at the background

Sis. Ferlyn, treasurer of Refugium Peccatorum senior praesidium



Bro. Rudolf Camaclang, auxiliary member of the Legion of Mary

Bro. Joel Adawag, Vice President of Refugium Peccatorum

The participants: