Vatican Official: Pope Has Plans for Latin Mass

Vatican Official: Pope Has Plans for Latin Mass
Says Benedict XVI Wants to Offer This "Treasure" to All

APARECIDA, Brazil, MAY 21, 2007 (Zenit.org).- The president of the
Pontifical Commission "Ecclesia Dei" has confirmed that Benedict XVI hopes
to increase the availability of the Latin Mass.

Cardinal Darío Castrillón Hoyos said this Wednesday when he addressed
the 5th General Conference of the Episcopate of Latin America and the
Caribbean, meeting in Brazil through the end of May.

The Pontifical Commission "Ecclesia Dei" was formed by Pope John Paul
II in 1988 following the schismatic gesture of the illegal episcopal
ordinations carried out by Archbishop Marcel Lefebvre.

The cardinal first explained that the commission was established when
"a notable group of priests, religious and faithful who had shown their
discontent with the conciliar liturgical reform and had congregated
around the leadership of the French Archbishop Marcel Lefebvre, separated
themselves from him because they were not in agreement with the
schismatic act of the ordination of bishops without due pontifical mandate."

"Today," Cardinal Castrillón Hoyos continued, "the commission is not
limited to the service of those faithful who wished to stay in full
communion on that occasion, nor to the efforts aiming to end the painful
schismatic situation and achieve the return to full communion of these
brothers from the Society of St. Pius X."

He said: "It is the Holy Father's wish that this dicastery additionally
offers its services to satisfy the just aspirations of those who, due
to a particular sensitivity -- without being linked to either of the two
groups I've mentioned -- desire to keep alive the former Latin liturgy
in the celebration of the Eucharist and the other sacraments."

Ending schism

However, the cardinal confirmed that "without a doubt, the most
important task, which concerns the entire Church, is looking to put an end to
the schismatic act and reconstruct, without ambiguousness, full
communion."

Cardinal Castrillón Hoyos recalled that before being elected Pope,
Cardinal Joseph Ratzinger served on the commission.

"[The Holy Father] wishes that the commission become an organization of
the Holy See with the particular and distinct aim of conserving and
maintaining the value of the traditional Latin liturgy," Cardinal
Castrillón Hoyos said. "But it should be clearly affirmed that this does not
mean a going back, a return to the times before the reform of 1970.

"Instead, it means a generous offer of the Vicar of Christ, who, as an
expression of his pastoral will, wants to put the treasures of the
Latin liturgy that nourished the spiritual life of so many generation of
faithful Catholics for so many centuries at the disposal of the entire
Church.

"The recovery of this richness is united to the not-less-precious
current liturgy of the Church."

Cardinal Castrillón Hoyos explained that the Pope intends to extend to
the entire Church the possibility of celebrating Mass and the
sacraments according to the liturgical books promulgated by Pope John XXIII in
1962.

He thus seemed to confirm rumors from earlier in the year that Benedict
XVI intended to make the Latin Mass more available.

Coexistence

The 77-year-old cardinal mentioned the "good experiences had by
communities of religious and apostolic life" that celebrate "this liturgy in
peace and serenity." And he recalled that in Brazil, the Diocese of
Campos, formerly followers of Lefebvre "and now, after five years, showing
good fruits" after their return to full communion.

"The project of the Holy Father has already been partially tested in de
Campos where the peaceful cohabitation of the two forms of the only
Roman rite in the Church is a beautiful reality," he said. "We have the
hopes that this model will produce good fruits, also in other places in
the Church where faithful Catholics with distinct liturgical
sensitivities live together."

Cardinal Hoyos said that "Ecclesia Dei" oversees some 300 priests and
200 seminarians as well as hundreds of thousands of faithful. He said
the Society of St. Pius X has four bishops, ordained by Archbishop
Lefebvre, 500 priests and about 600,000 faithful.

He asked "that we pray to the Lord so that the Holy Father's project
can soon become a reality for the unity of the Church."
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Homosexuality and Apologetics

The Subjects of Homosexuality and Apologetics
Scott Windsor
May 7, 2007

Is the topic of homosexuality one we can or should talk about in an apologetics forum? First off, let me state that we should not discuss individual homosexuals – as that becomes a personal argument and as ad hominem, really would have no place in an apologetics forum. However, we can discuss homosexuality itself, as that is a moral issue which plagues society and is a topic we, as apologists, are asked about more than seldomly. We must be able to provide the Church's stance on moral issues, so yes – it is an acceptable topic for an apologetics forum.

So, what is the moral stance of the Church on this? Let's start with the Catechism of the Catholic Church (hereafter CCC):

2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that "homosexual acts are intrinsically disordered." They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

The CCC does not come right out and condemn the homosexual acts thus far, but lets look further:

2396 Among the sins gravely contrary to chastity are masturbation, fornication, pornography, and homosexual practices.

In paragraph 2396 homosexual practices and fornication are equated and are considered not only "sins" but "sins gravely contrary to chastity," let us continue:

2353 Fornication is carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses and the generation and education of children. Moreover, it is a grave scandal when there is corruption of the young.

It doesn't mention homosexuality here – but we must consider that ANY act of sexual intercourse between unmarried persons is fornication as well. Let's look to another source:

fornication: consensual sexual intercourse between two persons not married to each other (source)

Looking further at the CCC:

1852 There are a great many kinds of sins. Scripture provides several lists of them. The Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God."

In paragraph 1852 of the CCC the warning against those who participate in such acts is quite explicit – "those who do such things shall not inherit the Kingdom of God." Again, I would reiterate, it is not up to us, as the apologists, to judge individual persons – but if we are asked, we should point to these references and allow the person asking to be convicted themselves by the voice of the Church on these matters.

Continuing, paragraph 1755 contrasts a "morally good" act with those which would be considered a "moral evil." 1755 also points out that this is an "object of the choice." 1853 emphasizes what sort of acts "defile a man." Then in 2517 we see another example of things which "defiles a man."

1755 A morally good act requires the goodness of the object, of the end, and of the circumstances together. An evil end corrupts the action, even if the object is good in itself (such as praying and fasting "in order to be seen by men").
The object of the choice can by itself vitiate an act in its entirety. There are some concrete acts - such as fornication - that it is always wrong to choose, because choosing them entails a disorder of the will, that is, a moral evil.

1853 Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. The root of sin is in the heart of man, in his free will, according to the teaching of the Lord: "For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man." But in the heart also resides charity, the source of the good and pure works, which sin wounds.

2517 The heart is the seat of moral personality: "Out of the heart come evil thoughts, murder, adultery, fornication. . . . " (Matt 15:19-20). The struggle against carnal covetousness entails purifying the heart and practicing temperance:
Remain simple and innocent, and you will be like little children who do not know the evil that destroys man's life.

Matthew 15:19 For from the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. 20 These are the things that defile a man. (DRB).

So, things man (including woman) chooses to do can defile him. Let's continue with more Scripture:

1 Cor. 6:9 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders (10) nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God.

1 Tim. 1: 8 But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers 10 and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 11 according to the glorious gospel of the blessed God, with which I have been entrusted.

Lev. 18:22 You shall not lie with a male as one lies with a female; it is an abomination.

Lev. 20:13 If there is a man who lies with a male as those who lie with a woman, both of them have committed a detestable act; they shall surely be put to death. Their bloodguiltiness is upon them.
Romans 1:25 For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 26 For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error. 28 And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29 being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30 slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31 without understanding, untrustworthy, unloving, unmerciful; 32 and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.

I believe it is crystal clear, homosexuality is an abomination to the Lord. It is a grave sin and separates man from salvation. Thus, if we truly "love our neighbor" as we should, then we do not sugar-coat the clear teaching of God on this matter. If they are participating in this immoral act, they need to stop – if they want to save their souls. They will stand before God and have to answer for their deeds and their choices. Our duty as apologists is to represent the clear word of the Lord and our Church on this matter when we are asked about it. As 1 Peter 3:15 says, we are always to be ready to give an answer. If this question comes up, we must answer it and must not give answers which may lead to complacency of the sinner – making us then complicit in their sin! Our answer(s) must be firm and straight-forward from Church teaching and from Scripture.

Homosexuality is a sin, period, however, this does not mean that we "hate the sinner." On the contrary – it should be our goal to, with the love of Christ, explain the Church teaching and help guide them and their thoughts back to Christ.
Feel free to leave a comment here in the blog, or join us in the Locutus Message Board for more discussion.

In JMJ,
Scott<<<

Good Shepherd Sunday

I created a little video/slideshow in honor of Good Shepherd Sunday, and Jesus our Good Shepherd. Please take a look...

Small version: (don't try to go full-screen)
http://www.catholicresponse.org/media/goodshepherd_sm.wmv

Larger version: (full screen is OK)
http://www.catholicresponse.org/media/goodshepherd.wmv

In JMJ,
Scott<<<

The Canon - A Catholic Response to Webster

The Canon

Why the Roman Catholic Arguments for the Canon are Spurious

By William Webster

A Catholic Response

By Scott Windsor

---

The Catholic Response to this article will be in Verdana font and green to differentiate from the original article by Wm. Webster.
It is often asserted by Roman Catholic apologists that Protestants must rely on their tradition in order to know which books ought to be included in the Biblical Canon. The argument says that since there is no “inspired table of contents” for the Bible, then we are forced into relying upon tradition to dictate which books belong in the Bible, and which books do not. It was the church of Rome, these apologists alledge, which determined the canon at the Councils of Hippo (393 A.D.) and Carthage (397 A.D.), and it is only due to this, that Protestants know which books are inspired, and which are not. Consequently, it is the Roman Church which should be submitted to on issues of faith.
It was not "only due to this" that we have the canon we have today – for the Holy Ghost working through the Catholic Church is what led to today's infallible Canon of Sacred Scriptures – AND – an "inspired table of contents!"
The argument of Roman Catholics for the Canon is spurious on a number of counts.
First of all, the Councils of Carthage and Hippo did not establish the canon for the Church as a whole. The New Catholic Encyclopedia actually affirms the fact that the Canon was not officially and authoritatively established for the Western Church until the Council of Trent in the 16th century and that even such an authority as Pope Gregory the Great rejected the Apocrypha as canonical:
St. Jerome distinguished between canonical books and ecclesiastical books. The latter he judged were circulated by the Church as good spiritual reading but were not recognized as authoritative Scripture. The situation remained unclear in the ensuing centuries...For example, John of Damascus, Gregory the Great, Walafrid, Nicolas of Lyra and Tostado continued to doubt the canonicity of the deuterocanonical books. According to Catholic doctrine, the proximate criterion of the biblical canon is the infallible decision of the Church. This decision was not given until rather late in the history of the Chruch at the Council of Trent. The Council of Trent definitively settled the matter of the Old Testament Canon. That this had not been done previously is apparent from the uncertainty that persisted up to the time of Trent (The New Catholic Encyclopedia, The Canon).
Yes, the Council of Trent was the first time the canon was dogmatically defined. The wording of the above paragraph itself is a bit spurious. It seems to be lending credence to the non-canonical status of the deuterocanonicals – yet this encyclopedic article (which is an encyclopedia – not an official church document) was written LONG AFTER the Council of Trent – where the Canon of Sacred Scripture was declared and defined dogmatically. Whether or not the definition came 1500 years into Christendom or not, is NOT the point here! The point is – IT CAME and for any Catholic to now doubt it or cast doubt upon it is scandalous. Whether or not there was uncertainty prior to Trent is not the issue – for AFTER Trent, there is NO uncertainty for faithful Catholics.
There are major fathers in the Church prior to the North African Councils who rejected the judgment of these councils such as Origen, Melito of Sardis, Athanasius, Cyril of Jerusalem, Gregory of Nazianzus, Hilary of Poitiers, Epiphanius, Basil the Great, Jerome, Rufinus and a host of others. They hold to the view, generally speaking, that the Old Testament books were 22 in number or sometimes listed as 24 depending on how the books were grouped together. This corresponds to the Jewish canon which did not accept the books of the Apocrypha as being canonical. Jerome, who spent many years in Palestine and who had Jewish teachers, rejected the Apocrypha because those books were not recognized as canonical by the Jews. Some have suggested that the Septuagint included these books as canonical which is proof that the Alexandrian Jews had a broader canon than the Jews of Palestine but this is untrue. They make this assertion because the apocryphal books are included in some of the early manuscripts we have of the Septuagint. But all that tells you is that the Septuagint included the books of the Apocrypha along with the canonical books of the Old Testament for reading purposes, not that they were received as canonical. The only manuscripts we posses of the Septuagint are of Christian origin from the 4th and 5th centuries so they are not necessarily reflective of the Jews of Alexandria at all. Also, these Septuagint manuscripts contain works such as III Maccabees which were never received as canonical. In addition, Origen and Athanasius who were from Alexandria both reject the Apocryphal books as being canonical. There are a couple that Athanasius does receive such as Baruch but he mistakenly thought such a work was part of canonical Jeremiah.
In a logical debate, assuming Mr. Webster would like us to consider his argumentation as logical, one does not make assertions without documentation and citing the documentation. All we have here is a bunch of name-dropping and assertion – but absolutely no supporting evidence to back up what Webster is alleging. If Mr. Webster wishes to amend his article and add some validation to his assertions – I will be happy to come back and answer, but I am not going to do his homework for him.
Hippo and Carthage were provincial councils which did not have ecumenical authority.
No disagreement here, and I know of no Catholic apologist attempting to affirm they were ecumenical councils.
In addition, those councils actually contradict the Council of Trent on an important point. Firstly, Hippo and Carthage state that 1 Esdras and 2 Esdras are canonical. They are referring here to the Septuagint version of 1 and 2 Esdras. In this version 1 Esdras is the Apocryphal additions to Ezra while 2 Esdras is the Jewish verion of Ezra-Nehemiah from the Jewish canon. The Council of Trent however states that 1 Esdras is actually Ezra from the Jewish canon and 2 Esdras is Nehemiah from the Jewish canon. Trent omits the Septuagint version of 1 Esdras.
We must grant that the situation surrounding the books of Esdras and Nehemiah is a bit confusing. However, we must also remind the reader that whatsoever confusion there was – this is to be ended for faithful Catholics with the dogmatic decree of Trent. Now, to say that Trent states 1 Esdras is actually Ezra from the Jewish canon – and then in the next sentence say that Trent omits the Septuagint version of 1 Esdras is a contradiction! Esdras and Ezra are both the name of one man for/by/about whom these books of Scripture were written (http://www.newadvent.org/cathen/05535a.htm ). So how could Trent have omitted something it explicitly mentions? The fact is the Council of Hippo mentions "Ezra, two books" and the Council of Carthage mentions "two books of Esdras," but NEITHER of them mention Nehemiah! Why? Because Nehemiah comes from II Esdras/Ezra! (http://home.inreach.com/bstanley/canon.htm ).
Secondly, Hippo and Carthage state that Solomon wrote 5 books of the Old Testament when in actuality he wrote only 3.
Well, the 5 attributed to Solomon are: Proverbs, Ecclesiastes, Song of Songs, Wisdom and Sirach. All of these are part of the Catholic canon, listed by both Carthage and Hippo – Protestants don't accept 2 of them, but it's either a glaring oversight on Webster's part to make this statement – or gross disingenuousness.
A second major point that proves the Roman Catholic claims to be spurious is the fact that the universal practice of the Church as a whole up to the time of the Reformation was to follow the judgment of Jerome who rejected the Old Testament Apocrypha on the grounds that these books were never part of the Jewish canon. Those books were permissable to be read in the Church for the purposes of edification but were never considered authoritative for the establishing of doctrine. This is why I believe that the term canonical in the early Church had 2 meanings, one broad in the sense that it encompassed all the books which were permissable to be read in the Church and another narrow which included only those books which were authoritative for the establishment of doctrine.
With all due respect, what Mr. Webster believes does not account for valid argumentation, again, assuming he wishes his article to be taken as a logical defense. The fact of the matter is not only were these declared permissible, but they were also declared "canonical" by both Carthage and Hippo:

The Council of Hippo in 393 reaffirmed the canon put forth by Pope Damasus I...
Council of Hippo. "It has been decided that besides the canonical Scriptures nothing be read in church under the name of divine Scripture.
But the canonical Scriptures are as follows: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua the Son of Nun, Judges, Ruth, the Kings, four books, the Chronicles, two books, Job, the Psalter, the five books of Solomon (included Wisdom and Ecclesiastes (Sirach)), the twelve books of the Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobit, Judith, Esther, Ezra, two books, Maccabees, two books."
(canon 36 A.D. 393).

The Third Council of Carthage reaffirmed anew, the Canon put forth by Pope Damasus I...
Council of Carthage III. "It has been decided that nothing except the canonical Scriptures should be read in the Church under the name of the divine Scriptures. But the canonical Scriptures are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, four books of Kings, Paralipomenon, two books, Job, the Psalter of David, five books of Solomon (Proverbs, Ecclesiastes, Song of Songs, Wisdom, Sirach), twelve books of the Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobit, Judith, Esther, two books of Esdras, two books of the Maccabees."
(canon 47 A.D. 397). http://home.inreach.com/bstanley/canon.htm

So, again, Mr. Webster has falsely represented what was actually stated in the canons of these councils in saying ANY of these books were not seen as authoritative – when there is NO DISTINCTION between them in the lists provided by these councils – and ALL of the books are decreed to be "canonical" and "Scripture."
Jerome's views are as follows:
These instances have been just touched upon by me (the limits of a letter forbid a more discursive treatment of them) to convince you that in the holy scriptures you can make no progress unless you have a guide to shew you the way...Genesis ... Exodus ... Leviticus ... Numbers ... Deuteronomy ... Job ... Jesus the son of Nave ... Judges ... Ruth ... Samuel ... The third and fourth books of Kings ... The twelve prophets whose writings are compressed within the narrow limits of a single volume: Hosea ... Joel ... Amos ... Obadiah ... Jonah ... Micah ... Nahum ... Habakkuk ... Zephaniah ... Haggai ... Zechariah ... Malachi ... Isaiah, Jeremiah, Ezekiel, and Daniel ... Jeremiah also goes four times through the alphabet in different metres (Lamentations)... David...sings of Christ to his lyre; and on a psaltry with ten strings (Psalms) ... Solomon, a lover of peace and of the Lord, corrects morals, teaches nature (Proverbs and Ecclesiastes), unites Christ and the church, and sings a sweet marriage song to celebrate that holy bridal (Song of Songs) ... Esther ... Ezra and Nehemiah.
(Interjecting here – note – St. Jerome has listed both Ezra and Nehemiah).
You see how, carried away by my love of the scriptures, I have exceeded the limits of a letter...The New Testament I will briefly deal with. Matthew, Mark, Luke and John ... The apostle Paul writes to seven churches (for the eighth epistle - that to the Hebrews - is not generally counted in with the others) ... The Acts of the Apostles ... The apostles James, Peter, John and Jude have published seven epistles ... The apocalypse of John ...I beg of you, my dear brother, to live among these books, to meditate upon them, to know nothing else, to seek nothing else (Philip Schaff and Henry Wace, Nicene and Post Nicene Fathers (Grand Rapids: Eerdmans, 1953, Volume VI, St. Jerome, Letter LIII.6-10).
As, then, the Church reads Judith, Tobit, and the books of Maccabees, but does not admit them among the canonical Scriptures, so let it also read these two volumes (Wisdom of Solomon and Eccesiasticus) for the edification of the people, not to give authority to doctrines of the Church...I say this to show you how hard it is to master the book of Daniel, which in Hebrew contains neither the history of Susanna, nor the hymn of the three youths, nor the fables of Bel and the Dragon...(Ibid., Volume VI, Jerome, Prefaces to Jerome's Works, Proverbs, Ecclesiastes and the Song of Songs; Daniel, pp. 492-493).
Yet, in the end, St. Jerome acquiesces to the due and proper authority – and we have his Vulgate which Trent dogmatically defines as the canon. Whether St. Jerome expresses opinions to the contrary or not is irrelevant to the point that his Vulgate contains all the deuterocanonicals.
Let her treasures be not silks or gems but manuscripts of the holy scriptures...Let her begin by learning the psalter, and then let her gather rules of life out of the proverbs of Solomon...Let her follow the example set in Job of virtue and patience. Then let her pass on to the gospels...the Acts of the Apostles and the Epistles...let her commit to memory the prophets, the heptateuch, the books of Kings and of Chronicles, the rolls also of Ezra and Esther. When she has done all these she may safely read the Song of Songs...Let her avoid all apocryphal writings, and if she is led to read such not by the truth of the doctrines which they contain but out of respect for the miracles contained in them; let her understand that they are not really written by those to whom they are ascribed, that many faulty elements have been introduced into them, and that it requires infinite discretion to look for gold in the midst of dirt (Ibid., Letter CVII.12).
What the Savior declares was written down was certainly written down. Where is it written down? The Septuagint does not have it, and the Church does not recognize the Apocrypha. Therefore we must go back to the book of the Hebrews, which is the source of the statements quoted by the Lord, as well as the examples cited by the disciples...But he who brings charges against me for relating the objections that the Hebrews are wont to raise against the story of Susanna, the Song of the Three Children, and the story of Bel and the Dragon, which are not found in the Hebrew volume, proves that he is just a foolish sycophant...The apostolic men use the Hebrew Scripture. It is clear that the apostles themselves and the evangelists did likewise. The Lord and Savior, whenever He refers to ancient Scripture, quotes examples from the Hebrew volumes...We do not say this because we wish to rebuke the Septuagint translators, but because the authority of the apostles and of Christ is greater..."(The Fathers of the Church (Washington: Catholic University, 1965), Volume 53, Saint Jerome, Against Rufinus, Book II.27, 33, pp. 151, 158-160).
It would seem that Mr. Webster is reading "apocryphal writings" through the glasses of a 21st century Protestant – whom St. Jerome would reject. As we have seen above, even though he may have had some objections – the Vulgate, St. Jerome's opus, contains the deuterocanonicals.
Rufinus who was a contemporary of Jerome's, a fellow student with him at Rome. He dies shortly after 410 A.D. He writes these comments on the Canon AFTER the Councils of Hippo and Carthage:
"And therefore it seems proper in this place to enumerate, as we have learnt from the tradition of the Fathers, the books of the New and of the Old Testament, which according to the tradition of our forefathers, are believed to have been inspired by the Holy Ghost, and have handed down to the churches of Christ. Of the Old Testament, therefore, first of all there have been handed down five books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; then Jesus Nave, (Joshua the son of Nun), the Book of Judges together with Ruth; then four books of Kings (Reigns), which the Hebrews reckon two; the book of Omissions, which is entitled the Book of Days (Chronicles), and two books of Ezra (Ezra and Nehemiah), which the Hebrews reckon one, and Esther; of the Prophets, Isaiah, Jeremiah, Ezekiel, and Daniel; moreover of the twelve minor Prophets, one book; Job also and the Psalms of David, each one book. Solomon gave three books to the Churches, Proverbs, Ecclesiastes, Canticles. These comprise the books of the Old Testament.
Of the New there are four Gospels, Matthew, Mark, Luke, John; the Acts of the Apostles, written by Luke; fourteen Epistles of the apostle Paul, two of the Apostle Peter, one of James, brother of the Lord and Apostle, one of Jude, three of John, the Revelation of John. These are the books which the Fathers have comprised within the Canon, and from which they would have us deduce the proofs of our faith.
But it should be known that there are also other books which our fathers call not 'Canonical' but 'Ecclesiastical:' that is to say, Wisdom, called the Wisdom of Solomon, and another Wisdom, called the Wisdom of the Son of Syrach, which last-mentioned the Latins called by the general title Ecclesiasticus, designating not the author of the book, but the character of the writing. To the same class belong the Book of Tobit, and the Book of Judith, and the Books of the Maccabees. In the New Testament the little book which is called the Book of the Pastor of Hermas (and that) which is called the Two Ways, or the Judgment of Peter; all of which they would have read in the Churches, but not appealed to for the confirmation of doctrine. The other writings they have named 'Apocrypha.' These they would not have read in the Churches. These are the traditions which the Fathers have handed down to us, which, as I said, I have thought it opportune to set forth in this place, for the instruction of those who are being taught the first elements of the Church and of the Faith, that they may know from what fountains of the Word of God their draughts must be taken" (Philip Schaff and Henry Wace, Nicene and Post Nicene Fathers (Grand Rapids: Eerdmans, 1953), Rufinus, Commentary on the Apostles' Creed 36, p. 557-558.).
Emphasis added above was mine – noting again that Rufinus includes two books of Ezra – just as we have been saying all along!
Pope Gregory the Great, writing at the end of the 6th century states that the book of 1 Maccabees is NOT canonical. I give the exact quote below. And Cardinal Cajetan, the leading scholar in the Church of Rome at the time of the Reformation affirms that the Church of his day followed the authority of Jerome and he suggests that there were 2 concepts of the term canon as I have just explained. He gives the following counsel on how one is to properly interpret the Councils of Hippo and Carthage under Augustine:
"Here we close our commentaries on the historical books of the Old Testament. For the rest (that is, Judith, Tobit, and the books of Maccabees) are counted by St Jerome out of the canonical books, and are placed amongst the Apocrypha, along with Wisdom and Ecclesiasticus, as is plain from the Prologus Galeatus. Nor be thou disturbed, like a raw scholar, if thou shouldest find anywhere, either in the sacred councils or the sacred doctors, these books reckoned as canonical. For the words as well of councils as of doctors are to be reduced to the correction of Jerome. Now, according to his judgment, in the epistle to the bishops Chromatius and Heliodorus, these books (and any other like books in the canon of the bible) are not canonical, that is, not in the nature of a rule for confirming matters of faith. Yet, they may be called canonical, that is, in the nature of a rule for the edification of the faithful, as being received and authorised in the canon of the bible for that purpose. By the help of this distinction thou mayest see thy way clearly through that which Augustine says, and what is written in the provincial council of Carthage." (In ult. Cap. Esther. Taken from A Disputation on Holy Scripture by William Whitaker (Cambridge: University, 1849), p. 48. See also Cosin's A Scholastic History of the Canon, Volume III, Chapter XVII, pp. 257-258 and B.F. Westcott's A General Survey of the Canon of the New Testament, p. 475.)
These statements by Catejan are a fair summary of the overall view of the Church in both the East and West from the time of Athanasius and Jerome up through the 16th Century. Jerome's opinion completely dominated that of the ensuing centuries in the Western Church as is seen in the testimony of Cajetan. The following is a brief documentation of some of the leading theologians and doctors of the Church throughout the centuries as confirmation of Cardinal Cajetan's views:
6th Century:
Gregory the Great - "With reference to which particular we are not acting irregularly, if from the books, though not Canonical, yet brought out for the edification of the Church, we bring forward testimony. Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed" (1 Macc. 6.46). (Library of the Fathers of the Holy Catholic Church, (Oxford: Parker, 1845), Gregory the Great, Morals on the Book of Job, Volume II, Parts III and IV, Book XIX.34, p.424.)
Junilius - North African Bishop - States that the books that are canonical are those according to the Hebrew Canon - He follows Jerome.
Primasius - North African Bishop - Follows Jerome in his evaluation of the canonical OT books.
Anastasius of Antioch - States that there are 22 OT canonical books
Leontius - Follows the Hebrew Canon
Let this be clear – since at this time we did not have a dogmatic definition from an ecumenical council – individual bishops could indeed decree some variation for their jurisdiction.
7th Century

6th Ecumenical Council - "It has also seemed good to this holy Council, that the eighty-five canons, received and ratified by the holy and blessed Fatliers before us, and also handed down to us in the name of the holy and glorious Apostles should from this time forth remain firm and unshaken for the cure of souls and the hearing of disorders. And in these canons we are bidden to receive the Constitutions of the Holy Apostles written by Clement. But formerly through the agency of those who erred from the faith certain adulterous matter was introduced, clean contrary to piety, for the polluting of the Church, which obscures the elegance and beauty of the divine decrees in their present form. We therefore reject these Constitutions so as the better to make sure of the edification and security of the most Christian flock; by no means admitting the offspring of heretical error, and cleaving to the pure and perfect doctrine of the Apostles. But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at Neocesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Plirygia: and likewise the 150 who assembled in this heaven-protected royal city: and the 200 who assembled the first time in the metropolis of the Ephesians, and the 630 holy and blessed Fathers at Chalcedon. In like manner those of Sardica, and those of Carthage: those also who again assembled in this heaven-protected royal city under its bishop Nectarius and Theophilus Archbishop of Alexandria. Likewise too the Canons [i.e. the decretal letters] of Dionysius, formerly Archbishop of the great city of Alexandria; and of Peter, Archbishop of Alexandria and Martyr; of Gregory the Wonder-worker, Bishop of Neocaesarea; of Athanasius, Archbishop of Alexandria; of Basil, Archbishop of Caesarea in Cappadocia; of Gregory, Bishop of Nyssa; of Gregory Theologus; of Amphilocius of lconium ; of Timothy, Archbishop of Alexandria; of Theophilus, Archbishop of the same great city of Alexandria; of Cyril, Archbishop of the same Alexandria; of Gennadius, Patriarch of this heaven-protected royal city. Moreover the Canon set forth by Cyprian, Archbishop of the country of the Africans and Martyr, and by the Synod under him, which has been kept only in the country of the aforesaid Bishops according to the custom delivered down to them. And that no one be allowed to transgress or disregard the aforesaid canons, or to receive others beside them, supposititiously set forth by certain who have attempted to make a traffic of the truth. But should any one be convicted of innovating upon, or attempting to overturn, any of the aforementioned canons, he shall be subject to receive the penalty which that canon imposes, and to be cured by it of his transgression" (Philip Schaff, Nicene and Post Nicene Fathers, The Seven Ecumenical Councils, p. 361).

Roman Catholics apologists often assert that the canons of the council of Carthage were authoritatively received by the 6th ecumenmical council. What they never add is that this council also authoritatively received the canons of Athanasius and Amphilocius which also have to do with the canon. Both of these fathers rejected the apocrypha. The council did receive the canons of Carthage also which suggests that they are either in complete contradiction or they received the canons of Carthage with the understanding that the term canonical was to be interpreted in the sense that the books listed were the books authoritatively received for reading in the Church.
The point here would seem to be that the 6th ecumenical council accepted the Athanasian and Amphilocian canons as well as the wider Carthagian canon – thus not really helping Mr. Webster case again!
8th Century
John of Damascus - "Observe, further, that there are two and twenty books of the Old Testament, one for each letter of the Hebrew tongue. For there are twenty-two letters of which five are double, and so they come to be twenty-seven...And thus the number of the books in this way is twenty-two, but is found to be twenty-seven because of the double character of five. For Ruth is joined on to Judges, and the Hebrews count them one book: the first and second books of Kings are counted one: and so are the third and fourth books of Kings: and also the frirst and second of Paraleipomena: and the first and second of Esdra. In this way, then, the books are collected together in four Pentateuchs and two others remain over, to form thus the canonical books. Five of them are of the Law, viz. Genesis, Exodus, Leviticus, Numbers, Deuteronomy. This which is the code of the Law, constitutes the first Pentateuch. Then comes another Pentateuch, the so-called Grapheia, or as they are called by some, the Hagiographa, which are the following: Jesus the Son of Nave, Judges along with Ruth, first and second Kings, which are one book, third and fourth Kings, which are one book, and the two books of the Paraleipomena which are one book. This is the second Pentateuch. The third Pentateuch is the books in verse, viz. Job, Psalms, Proverbs of Solomon, Ecclesiastes of Solomon and the Song of Songs of Solomon. The fourth Pentateuch is the Prophetical books, viz the twelve prophets constituting one book, Isaiah, Jeremiah, Ezekiel, Daniel. Then come the two books of Esdra made into one, and Esther.
There are also the Panaretus, that is the Wisdom of Solomon, and the Wisdom of Jesus, which was published in Hebrew by the father of Sirach, and afterwards translated into Greek by his grandson, Jesus, the son of Sirach. These are virtuous and noble, but are not counted nor were they placed in the ark" (Philip Schaff and Henry Wace, Nicene and Post-NiceneFathers (Grand Rapids: Eerdmans, 1955), Series Two, Volume IX, John of Damascus, Exposition of the Orthodox Faith, Chapter XVII).
The logic of John of Damascus is questionable and not tenable. To claim the Jewish canon (a term foreign to them, by the way) is based on a code of each letter of the Hebrew alphabet is a bit absurd – this would mean there was no "canon" for the Jews until the number of books reached 22? Still, it must be noted from our earlier discussion of Esdras/Ezra – John of Damascus includes these.
Bede - In his Commentary on Revelation he gives the number of OT Books in conformity with that given by Jerome.
Again I remind the readers – St. Jerome's ultimate opus conforms to the Catholic canon, and is the Latin Vulgate.
9th Century
Alcuin - Writing against Elipantus, Bishop of Toledo, who made reference to Ecclesiasticus in defending a doctrine he rebuked him saying: ‘That the prophets of God failed him, whereof he had never a one to bring for the defense of his error; and then, that the book of the Son of Sirach, which he had produced, was, both by Jerome's and Isidore's undoubted testimonies, since it was apocryphal, and therefore a dubious scripture, having not been written in the time of the Prophets, but in the time of the priests only, under Simon and Ptolmey.'
Nicephorus of Constantinople - Lists the canonical books and those that were only received as ecclesiastical following the standard set by Athanasius.
Rabanus Maurus - Archbishop of Mentz - Greatly influenced by Alcuin - followed the teaching of Isisdore and numbered the OT canonical books at 22.
Agobard of Lyons - States expressly that the OT contains 22 conanical books.
Again, I remind the readers – prior to Trent's dogmatic decree – individual bishops could declare for their jurisdiction how they saw fit.
12th Century
Zonaras - Eastern Theologian - Wrote Commentaries upon the Canons that were received in the Greek Church - He states that the best rule for knowing what ought to be read in the Eastern Churches is to have recourse to the Apostles' Canons, the Council of Laodicea, and the canonical epistles of Athanasius, Gregory Nazianzen and Amphilochius, who had given their rules as they had received them from the Apostles and their successors.
Rupert of Tuits - Wrote concerning the book of Wisdom that it is not in the canon. In his discourse on the 24 elders in Revelation he makes mention of the 24 canonical books of the OT.
Petrus Mauritius - Abbot of Cluny and friend of Bernard of Clairveaux - In a treatise in which he refutes the writings of certain heretics who wrote against the canonical books of the Old and New Testaments he defends the integrity of each of the books of the Old Testament and lists them as does Jerome. He then mentions the apocryphal books of Wisdom, Ecclesiasticus, Tobit, Judith and Maccabees as books ‘very useful and commendable in the Church' but then he adds ‘that they are not to be placed in the same sublime and equal dignity with the rest' that he had mentioned before; thereby plainly distinguishing between the Divine canon of Scripture, and those that were merely Ecclesiastical and used for the general edification of the Church.
Hugo of St. Victor - Abbot of St. Victor's in Paris - At least 5 times he sets forth a list of canonical OT books. He lists the 22 books of the Hebrew Canon as enumerated by Jerome and then lists Wisdom, Tobit, Judith, Ecclesiasticus and Maccabees saying of them: ‘That though they be read and used in the Church, yet they are not written in the Canon.'
Richard of St. Victor - Is in complete agreement with the judgment of Hugo.
Peter Comestor - He wrote an abbreviated history of the Bible and called it the Scholastical History. In his preface on Joshua he gives the division of the Canonical OT books as the 5 books of Moses, the 8 books of the Prophets and the 9 books of the Hagiographa following the order of Jerome. When referring to Judith he explicitly states that it was not part of the canon.
John Beleth - Doctor of Divinity in Paris - In his book of Divine Offices he specifically says that Wisdom, Ecclesiasticus, Tobit and Maccabees are apocryphal and states though the Chruch allows them to be read yet she does not receive them as being canonical.
John of Salisbury - Bishop of Chartres - Follows Jeorme in numbering the OT canon at 22 books. He states that neither Wisdom, nor Ecclesiasticus nor Judith, nor Tobit, nor the Pastor, nor either of the Maccabees are to be considered canonical.
13th Century
The Ordinary Gloss upon the Bible known as the Glossa Ordinaria - This became the standard authoritative biblical commentary for the Western Church as a whole. The New Catholic Encyclopedia describes its importance:
A designation given during the Middle Ages to certain compilations of "glosses" on the text of a given MS. The earliest glossa ordinaria is that made of the Bible, probably made in the 12th century...Although glosses originally consisted of a few words only, they grew in length as glossators enlarged them with their own comments and quotations from the Fathers. Thus the tiny gloss evolved into a running commentary of an entire book. The best-known commentary of this type is the vast Glossa ordinaria of the 12th and 13th centuries...So great was the influence of the Glossa ordinaria on Biblical and philisophical studies in the Middle Ages that it was called "the tongue of Scripture" and "the bible of scholasticism" (The New Catholic Encyclopedia, Glossa Ordinaria; Glosses, Biblical, pp. 515-516).
The Glossa ordinaria states in the Preface that the Church permits the reading of the apocryphal books only for devotion and instruction in manners, but that they have no authority for concluding controversies in matters of Faith. It goes on to state that there are 22 books of the OT. In listing those 22 books it uses the testimonies of Origen, Jerome and Rufinus as support and when commenting on the apocyphal books it prefixes an introduction to them all saying: ‘Here begins the book of Tobit which is not in the canon; Here begins the book of Judith which is not in the canon' and so forth for Ecclesiaticus, Wisdom, and Maccabees etc.'
Johannes de Columna - Archbishop of Messina - Author of the book The Sea of Histories. In this work he names all six apocryphal books and states that they are not to be numbered within the canon of divine Scriptures, though otherwise allowed by the Church. He qualifies what he means by use in the Church when he says they are to be used for edification in good life and manners, although insufficient for the resolution of any doubts in matters of faith.
14th Century
Nicholas of Lira - He was converted from Judaism to Christianity. He wrote commentaries on all the books of the Bible which were highly regarded by the Churchmen of his day. In his preface to the Book of Tobit he states that by the favor of God assisting him he had already written upon all the canonical books of Scripture from the beginning of Genesis to the end of Revelation. He then declared his further intention to write upon those books which he said were not canonical, namely, Wisdom, Ecclesiasticus, Judith, Tobit, and the Maccabees. He distinguished the apocrypah from the canonical books in the following way: the canonical books were not only before them in time, but in dignity and authority; while those that are not in the canon, were received into the Church, to be read there for men's instruction in manners, but not for any establishment of their Faith, while the others which were canonical were the prime source of doctrine of the true religion and contained nothing in them but what is true. In his Commentary on Ezra he states that he passed by the histories of Tobit, Judith and the Maccabees because they were not in the canon of Scripture, either with the Jews, or with Christians.
William Occham - He states that ‘neither Judith, nor Tobit, nor the Macabees, nor Wisdom nor Ecclesiasticus, are to be received ‘into any such height of honour' (as compared to Scripture), since the Church did not number them among the canonical Scriptures.'
15th Century
Antoninus - Archbishop of Florence - Specifically states that the canon of the Old Testament consists of 22 books. He holds this view he says on the authroity of the Hebrews themselves as well as the common judgment of the Latin Church for which he appeals to Jerome, Thomas Aquinas and Nicholas of Lira. The apocryphal books while held in high esteem are not considered to be on the same level as those which are truly canonical and inspired.
Alphonsus Tostatus - Bishop of Avila - He follows the judgment of Jerome in excluding the apocrypha from the canon of the Old Testament stating that the Church of his day did not receive these books as canonical but allowed them merely to be read in the Churches for the purpose of edification.
Francis Ximenius - Cardinal and Archbishop of Toledo - Was responsible for producing an edition of the Bible called the Biblia Complutensia. In producing this work he collaborated with the leading theologians of his day. In the Preface of this work there is an admonition given regarding the apocrypha. It states that the books of Tobit, Judith, Wisdom, Ecclesiasticus, the Maccabees, the additions to Esther and Daniel (which were given there in Greek only), were not canonical Scripture. The Preface goes on to say that the Church did not receive the apocryphal books for confirming the authority of any fundamental points of doctrine, though the Church allowed them to be read for purposes of edification. This Bible and its Preface was published by the authority and consent of Pope Leo X, to whom the whole work was dedicated.
Again, I remind the readers – prior to Trent's dogmatic decree – individual bishops could declare for their jurisdiction how they saw fit.
Jacobus Faber Stapulensis - Doctor at the University of Paris - Likewise states that the apocryphal books were not reckoned as part of the canon by the Church. They were not considered to be Scripture.
Erasmus - In his Explication of the Apostles' Creed, and the Decalogue he deals with the question as to the number of canonical books in the Old Testament. He states that the number is precisely that as given by Rufinus in which he enumerates the specific books listed by him and he concludes by saying that ‘the ancient Fathers admitted no more, of whose authority it was not lawful for any man to doubt.' He goes on to say that the Church did not grant the same authority to books like Tobit, Judith and Wisdom which it did to the canonical Scriptures.
Personal opinions of individual theologians are not relevant for defining the Faith.
In light of this history it is understandable how BF Westcott could make the following judgment regarding the decree of Trent relative to the Canon of the Old Testament:
‘This fatal decree in which the Council...gave a new aspect to the whole question of the Canon, was ratified by fifty-three prelates, among whom there was not one German, not one scholar distinguished for historical learning, not one who was fitted by special study for the examination of a subject in which the truth could only be determined by the voice of antiquity. How completely the decision was opposed to the spirit and letter of the original judgments of the Greek and Latin Churches, how far in doctrinal equalization of the disputed and acknowledged books of the Old Testament it was at variance with the traditional opinion of the West, how absolutely unprecedented was the conversion of an ecclesiastical usage into an article of belief, will be seen from the evidence which has already been adduced' (BF Westcott, A General Survey of the History of the Canon of the New Testament (MacMillan: Cambridge, 1889), p. 478).
The opinion of B.F. Westcott, a 19th century Anglican, is not really relevant to Mr. Webster's defense as his view in this matter is anachronistic.
The claims of Rome for the Canon are historically bankrupt. She suggests that we should receive her as supreme authority because of this issue of the canon. This would be equivalent to the Pharisees demanding that Jesus receive their teaching as supreme authority simply because as Jews they had determined which books were truly the word of God. Even if the claims of the Roman Church were true with respect to the canon, and they aren't, it doesn't follow that this makes them automatically authoritative in every area and are to be blindly followed any more than the Jews and Jesus should follow the Pharisees.
Actually, Jesus told His followers that with regard to the Pharisees, He said: John 8:2 “The scribes and the Pharisees sit on Moses’ seat; 3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practice what they teach." So, by the standard Mr. Webster just laid out – we should be receiving the Church's authority! Now, the Church does not have this authority "because of this issue of the canon," that's a misstatement, but rather we have the canon because of the authority of the Church! The "historical bankruptcy" here is Mr. Webster's lack of comprehension of Church authority and how, prior to Trent – well, let's say prior to Florence – individual bishops could declare for their jurisdiction what they considered to be canonical for their jurisdiction. However, once we have a dogmatic decree – such as at Trent – there is no more discussion or dissent. Roma locuta est, causa finite est (paraphrase of St. Augustine).
The teachings of Rome contradict Scripture and much of its teaching, such as that on Tradition, the Papacy, Mary, the sacraments, purgatory, in addition to that of the Canon is patently contradictory to much of the teachings of the early Church. More importantly, its gospel message is a perversion of the teaching of the Scriptural gospel.
Whether or not the Church has contradicted Scripture (which I maintain she has not) is not relevant to the thesis of Mr. Webster's article. This is a diversion from the subject at hand – and purely a statement of ignorant anti-Catholic bigotry. I would be happy to answer his charges here in another response or in one of the forums I run – if he has the courage to venture beyond his own website and challenge Catholic teachings in a Catholic forum. I won't hold my breath for that to happen though.
Rome is guilty of misrepresenting history and the teachings of the Reformation and has misinterpreted Scripture. It is a false system which has become corrupted over time, just as the Jewish system did in the Old Testament.
Again, this statement is irrelevant to Mr. Webster's thesis on the Canon of Sacred Scripture. Again, I would be willing to address him on these matters and invite him to the Locutus Webboard: http://www.catholicresponse.org/locutus - or the ACTS email group on Yahoo! Groups: http://groups.yahoo.com/group/acts - again, if he has the courage to meet in a Catholic forum. However – I will even extend this invitation – pick a forum, Mr. Webster! I will join you there and answer you there, reserving the right to echo our discussion to one or more of my forums to preserve and/or ensure their integrity.

A Slightly New LOOK!

I have added the RSS feeds from the forums I run to the CathApol Blog! This could be interesting, plus for those who like to keep up with what I'm doing - they can typically find me active in one or more of the forums!

Enjoy the new look and the access to all these forums from one "portal."

In JMJ,
Scott<<<

PLANS FOR THIRD JEWISH TEMPLE DEVELOPING

PLANS FOR THIRD JEWISH TEMPLE DEVELOPING

Plus: Ahmadinejad in Sudan to forge alliance

By Joel C. Rosenberg

(Washington, D.C., March 1, 2007) -- It's been nearly 2,000 years since Jews celebrated Passover at the Temple in Jerusalem, but that will change soon if a growing Orthodox Jewish movement in Israel has its way.

"The present-day Sanhedrin Court decided Tuesday to purchase a herd of sheep for ritual sacrifice at the site of the Temple on the eve of Passover, conditions on the Temple Mount permitting," the Israeli newspaper Haaretz reported yesterday.

"The modern Sanhedrin was established several years ago and is headed by Rabbi Adin Steinsaltz. It claims to be renewing the ancient Jewish high court, which existed until roughly 1600 years ago, and meets once a week. Professor Hillel Weiss, a member of the Sanhedrin, told Haaretz on Tuesday that the action, even if merely symbolic, is designed to demonstrate in a way that is obvious to all that the expectation of Temple rituals will resume is real, and not just talk. Several years ago, a number of members of the various Temple movements performed a symbolic sacrifice on Givat Hananya, which overlooks the Temple Mount from Jerusalem's Abu Tur neighborhood. During the ceremony, participants sacrificed a young goat that was donated by a resident of Tekoa. The participants also built a special two-meter tall oven, in accordance with halakha (Jewish law).The Passover sacrifice is considered a simple ceremony, relative to other works performed in the Temple."

Numerous Biblical prophecies in the Old and New Testaments indicate a new Temple will be built in the "last days," suggesting such headlines have been foretold for centuries. Several Orthodox Jewish groups in Israel are currently making preparations to build and outfit the Third Temple. Some are developing detailed architectural plans for the structure, while others are creating the religious implements and clothing that would be used by Levitical priests to carry out sacrifices once the Temple is in place. Tensions over control of the Temple Mount are running high at the moment, with Palestinians rioting several weeks ago to keep Israelis from building a ramp so visitors can safely access the ancient holy site.

Meanwhile, Iranian President Mahmoud Ahmadinejad is in Khartoum on a two-day state visit to forge a military and economic alliance between Iran and Sudan, to denounce Israeli Jews as children of the Devil and to denounce the United States for trying to plant "seeds of sectarian discord" throughout Iraq and the Middle East.

"Zionists are the true manifestation of Satan," Ahmadinejad told a meeting of Islamic scholars. The Iranian leader also told the people of Sudan: "There is no place in the world that suffers from divisions and wars unless America or the Zionists' fingerprints are seen there."

Ahmadinejad met with Sudanese President Omar al-Beshir "to hold wide-ranging talks aimed at increasing bilateral cooperation in agriculture and industry that should culminate Thursday with the signing of a package of agreements," reports Agence France Presse. "Iran has also offered its expertise in the oil industry, an area currently dominated by China, India and Malaysia," but the "issue that has also been at the heart of Iran-Sudan ties is military cooperation, with Sudanese Defence Minister Abdel Rahim Mohammed Hussein having visited Iran three times over the past year."

Ahmadinejad also made known his opposition to U.N. peacekeeping forces being positioned in Sudan to end the genocide underway in the Darfur region and elsewhere. "Iran -- together with China, whose President Hu Jintao visited Khartoum earlier this month -- is a key ally of Beshir's regime and spoken out against plans for a UN deployment in Darfur," reports AFP.

It's bad enough, of course, that two radical Islamic countries are forging ever stronger ties in their jihad against Judeo-Christian civilization. But what is particularly curious about the emergence of an even stronger Iran-Sudan alliance this week is that it was foretold 2,500 years ago by the Hebrew Prophet Ezekiel in chapters 38 and 39. Ezekiel 38:5 tells us that "Persia" and a people group known as "Cush" will be allies with Russia and a group of other Middle Eastern countries in an effort to destroy Israel in what Bible scholars refer to as the "War of Gog and Magog." Until 1935, Persia was the official, legal name of the country we now know as Iran. "Cush" is the upper Nile region that today is Sudan and Ethiopia.

One other interesting note: right after the Hebrew prophet describes this "War of Gog and Magog" in Ezekiel 38-39, he goes on to describe the rebuilt Jewish Temple in Jerusalem in Ezekiel 40-48.

Locutus The Web Board!

Well, ACTS/Catholic Response finally has it's own message board/webboard! It's called "Locutus" which is Latin for "the voice of." Check it out! Help get it started! Several forums have been created to direct/focus discussions. Join one or start one!

http://www.catholicresponse.org/locutus

See you there!