Meditations on the Rosary - Introduction

 

 

 

 

 

 

 

 

 

 

 

 

 

 

In my previous blog I provided an primer on praying the Rosary. As mentioned, the recitation of the Rosary concludes with this prayer to God the Father:

“O God, whose Only Begotten Son by His Life, Death, and Resurrection, has purchased for us the rewards of eternal salvation; grant we beseech Thee that, by meditating upon these Mysteries of the Most Holy Rosary of the Blessed Virgin Mary, we may imitate what they contain and obtain what they promise; through the same Christ our Lord. Amen.”

The beauty of this prayer is that it sums up what the Rosary is all about. Firstly, it is about Christ, the Only Begotten Son. Secondly, it is about who He is and what He has done to secure our redemption (i.e. He has purchased for us the rewards of eternal salvation). Thirdly, it is about meditating upon these things – not because they foster nice thoughts – but for the twofold purpose that we might:

a)      imitate what they contain; and

b)      obtain what they promise.

For Catholics, the month of May is especially dedicated to the Blessed Virgin Mary. In light of this, I hope over the course of the next few weeks to dedicate my blogs to our Blessed Mother by posting some meditations on the Mysteries of the Most Holy Rosary.

Hopefully the posts over the coming weeks will serve as an encouragement to all of us to be more devoted to Our Lord through the Rosary of His Most Holy Mother. And on this note, it would be timely to remember the 15 Promises that the Blessed Virgin made to St. Dominic for all who would faithfully recite the Rosary:

 

1.   To all those who shall recite my Rosary devoutly, I promise my special protection and very great graces. 

2.   Those who shall persevere in the recitation of my Rosary will receive some signal grace. 

3.   The Rosary will be a very powerful armour against Hell; it will destroy vice, deliver from sin and dispel heresy. 

4.   The Rosary will make virtue and good works flourish, and will obtain for souls the most abundant Divine mercies; it will substitute in hearts love of God for love of the world and elevate them to desire heavenly and eternal goods. Oh, that souls would sanctify themselves by this means!

5.   Those who trust themselves to me through the Rosary will not perish. 

6.   Those who shall recite my Rosary piously, considering its mysteries, will not be overwhelmed by misfortune, nor die a bad death. 

7.   Those truly devoted to my Rosary shall not die without the consolations of the Church or without grace. 

8.   Those who shall recite my Rosary will find during their life and at their death, the light of God, the fullness of His grace and will share in the merits of the blessed. 

9.   I will deliver very promptly from purgatory the souls devoted to my Rosary. 

10. The true children of my Rosary will enjoy great glory in Heaven. 

11. What you shall ask through my Rosary, you shall obtain. 

12. Those who propagate my Rosary will obtain through me aid in all their necessities. 

13. I have obtained from my Son that all the members of the Rosary Confraternity shall have for their intercessors in life and death the Saints of Heaven. 

14. Those who recite my Rosary faithfully are my beloved children, the brothers and sisters of Jesus Christ. 

15. Devotion to my Rosary is a special sign of predestination.

Praying the Rosary

 

 

 

 

 

 

 

 

 

 

 

 

 

For many Catholics, praying the Rosary is second nature. But there are also many Catholics who have never been taught the Rosary and wouldn’t know the first thing about how to pray through the Mysteries. And then there are non-Catholics who probably know what a set of Rosary beads looks like, but the only “mystery” to them is what they actually are and what they are used for. In fact, for many well-meaning Protestants, they think that the Rosary is nothing more than a little chain that Catholics superstitiously carry about to ward off goblins and orcs. I used to be one of those Protestants...OK, maybe not goblins and orcs...but I did happen to be one of “those” Protestants.

To me the Rosary certainly was a mystery, and I certainly couldn’t have cared less about learning what it was actually about. I only really bothered to learn about the Rosary when I was delving more into the Catholic faith and falling more and more in love with it. Now, I love to talk about the Rosary, and share with people what it really is all about. I had one such opportunity earlier this morning when a Protestant friend asked for an explanation of the Rosary [I really admire people like this, because it shows humility to want to find out more – not for the sake of arguing...but simply for the sake of understanding].

Since I had typed something up, and since I love sharing about the Rosary, I decided to use the material for my blog...so here it is...

What is the Rosary?

The Rosary is a form of prayer used to meditate on the life and work of Jesus Christ. Now, no one knows a child better than their mother. This truth is fully realised in the relationship between Jesus and Mary, especially since the Lord Jesus took on human flesh to restore humanity to everything that it was intended to be.

So, one could say that the Rosary is a prayerful walk with Mary, asking her to show us more of Jesus Christ so that we can learn to follow Him more closely – like she herself did. Mary was the first Christian, and she is the model Christian. Catholics understand that Mary’s whole role is to point us to Jesus...always to Jesus.

And this is the whole purpose of the Rosary. As we meditate upon an aspect of Christ’s life, specifically as we read of it in Scripture, we ask His Blessed Mother to show us more of Him, and we ask her to pray for us so that we can become more and more like Him. In fact, the Hail Mary itself is nothing more than (a) praying Scripture; and (b) asking Mary to pray for us:

Hail Mary, full of grace; the Lord is with Thee (Lk 1:28).
Blessed art thou among women, and blessed is the Fruit of thy womb, Jesus (Lk 1:42).
Holy Mary, Mother of God, pray for us sinners now and at the hour of our death.

What are Rosary beads?

The way that the Rosary encourages us to meditate upon Christ and become more like Him is very practical...

A set of Rosary beads has a specific design which reflects the pattern of the prayers said during the Rosary. Basically, the Rosary consists of 5 decades (decade = 10) which is made up on one Our Father, ten Hail Mary’s, and one Glory Be:

“Glory be to the Father, and to the Son, and to the Holy Spirit; as it was in the beginning, is now, and ever shall be, world without end. Amen”

 

As each decade is prayed, a different aspect of Christ’s life and work is contemplated. These episodes in the life of Christ are referred to as Mysteries. There are 4 sets of Mysteries, each set consisting of 5 decades:

1)  The Joyful Mysteries – meditating on the Incarnation of Christ i.e. the Annunciation; the Visitation to Elisabeth; the Nativity of Christ; the Presentation of Jesus in the Temple; and finding Jesus in the Temple

2)  The Luminous Mysteries – meditating on Jesus’ public ministry i.e. the Baptism of Jesus; Jesus turns water into wine; the proclamation of the Kingdom; the Transfiguration; and the Institution of the Eucharist

3) The Sorrowful Mysteries – meditating on the Passion of Christ i.e. Jesus prays in the Garden; the scourging of Jesus; Jesus is crowned with thorns; Jesus carries His cross to Calvary; and the Crucifixion

4) The Glorious Mysteries – meditating on the Resurrection and its fruits i.e. the Resurrection of Jesus; the Ascension; the decent of the Holy Spirit at Pentecost; Jesus takes Mary up into Heaven (the Assumption); and Jesus crowns Mary as Queen of Heaven and Earth (the Coronation)

How to pray the Rosary

Using a set of Rosary beads like the one pictured above, the Rosary prayer would go like this:

• On the Crucifix – recite the Apostles’ Creed; followed by
• One Our Father and three Hail Mary’s (on the first four beads). After the third Hail Mary, pray the Glory Be

And then begins the meditation on the Mysteries. For example, if you were meditating on the Joyful Mysteries, it would go like this:

• First Decade – one Our Father and ten Hail Mary’s while contemplating the Annunciation; then pray the Glory Be
• Second Decade – one Our Father and ten Hail Mary’s while contemplating the Visitation; then pray the Glory Be
• Third Decade – one Our Father and ten Hail Mary’s while contemplating the Nativity; then pray the Glory Be
• Fourth Decade – one Our Father and ten Hail Mary’s while contemplating the Presentation; then pray the Glory Be
• Fifth Decade – one Our Father and ten Hail Mary’s while contemplating finding Jesus in the Temple; then pray the Glory Be

After praying the final “Glory Be”, this would bring you to the medallion which brings the whole set of Rosary beads together. On this medallion we would offer up a final prayer asking Mary for her special intercession (called the Salve Regina). The Salve Regina is followed by a final prayer to God the Father to grant us the grace to become more Christlike i.e.:

“O God, whose Only Begotten Son by His Life, Death, and Resurrection, has purchased for us the rewards of eternal salvation; grant we beseech Thee that, by meditating upon these Mysteries of the Most Holy Rosary of the Blessed Virgin Mary, we may imitate what they contain and obtain what they promise; through the same Christ our Lord. Amen.”

I really love this concluding prayer because it sums up what the Rosary is all about. It is about meditating upon the Mystery of Jesus Christ, so that we can imitate Him (i.e. become more like Him in our daily lives), and so obtain (or inherit) eternal salvation.

As you can see, whilst the Rosary is a specifically Marian form of prayer, it is also completely Christ-focussed. This is because Jesus and Mary can never be separated; and Mary always points us to Jesus telling us to do whatever Jesus commands us to do.

 

Post-script:

If you would like to have your own set of Rosary beads designed and made up, I would highly recommend the Design My Rosary. It is run by a little family who handcraft Rosaries as per your specifications. My own set of Rosary beads comes from here, and I can personally attest to their beauty and craftsmanship...and they are also very sturdy (which is exactly what you want for Rosary beads which you carry around with you all the time).

Also, if you are looking for something more simple (and visual) to help get you started in praying the Rosary, click here  for a very helpful PDF document.

The Power of the Resurrection

 

 

 

 

 

 

 

 

 

 

 

The Season of Lent and the celebration of the Easter Triduum, leading up to the Easter Vigil, are important observances for us as Catholics. But we can sometimes fall into the trap of thinking that they are simply commemorations of historical events that transpired 2,000 years ago. They are so much more than that...and they can be powerfully effective in our lives.

Consider the Season of Lent. Through this observance, we are called to remember and draw strength from the strength of our Lord Jesus who overcame His temptations. But when we think how many times we fail in our Lenten commitments, rather than give in we should allow ourselves to be reminded that we are not strong enough to fight against the world, the flesh, and the devil alone. No! We can only overcome insofar as we are strengthened by the power of God’s grace. We should also learn that when we fall, God the Good Father in all His graciousness is there to pick us up, to forgive us, and to set us on our way again.

After this extended time of Preparation, we come to Holy Week and specifically the beginning of the Easter Triduum. On Holy Thursday, we celebrate the Mass of the Lord’s Supper in which we are reminded of the events on the night that the Lord was betrayed. The Mass concludes with the stripping of the altar and the Blessed Sacrament being transferred to the Altar of Repose. The Procession itself is quite moving because it signifies the Lord and His disciples leaving the Upper Room – departing for the Garden of Gethsemane to pray. The sombreness of the Holy Thursday Mass is intensified by the fact that after Mass all the lights in the church are extinguished and the faithful leave the church in total silence. Then there are also those who remain with the Lord to watch and pray.

Good Friday follows – with the devotion of the Stations of the Cross in the morning, and the celebration of the Lord’s Passion at 3pm (being the hour at which Jesus gave up His spirit).  

In all of these events, Holy Mother Church is calling us to do more than simply remember what our Lord went through. Rather, we are being called to unite ourselves with the Lord Jesus Christ by being immersed completely in all of these events, and so be transformed through them.

But all of these sombre events – Lent, Holy Thursday, the Passion, etc. – would be useless if it wasn’t for that greatest celebration of all – the celebration which all these things prepare us for...the celebration of the Resurrection and Easter!

Easter Sunday marks the highest day in the Catholic Church’s Liturgical Calendar. Why? Because Easter Sunday is the celebration of the Resurrection of Jesus Christ from the dead; and His glorious Resurrection is the whole basis for our faith. As St. Paul reminds us in his first epistle to the Corinthians – if Christ is not risen, then our faith is empty and pointless (1 Cor 15:14). Or as the Catechism states:

“The Resurrection of Jesus is the crowning truth of our faith in Christ, a faith believed and lived as the central truth by the first Christian community; handed on as fundamental by Tradition; established by the documents of the New Testament; and preached as an essential part of the Paschal mystery along with the cross...” – (CCC # 638, emphasis mine)
 

As Catholics, we are quite familiar with the idea of being united with Christ in our sufferings (Col 1:24). When we are sick or struggling with some sort of hardship, we often hear the advice to “offer it up”. Now, this is great advice, because when we unite the sufferings that we endure with those of Christ, they are given redemptive value [see here,  here, and here  for more on this]. But this isn’t the whole story...

Just as we are called to unite ourselves with our Lord in His Passion and Death, what we are called to during the Season of Easter is to unite ourselves with His Resurrection. In other words, it is not just about being united to His sufferings – it is about being united with Him in His fullness.

This was such an important theme for St. Paul that he went so far as to say that he counted all things as nothing more than dung for the sake of gaining the Lord Jesus Christ (Phil 3:8). He went on to explain what he meant by saying that his desire was “to know Christ and the power of His Resurrection and the sharing of His sufferings by becoming like Him in His death” (Phil 3:10, NRSV).

What did St. Paul mean when he said that he wanted to share in Christ’s sufferings, and to know Him and the power of His resurrection? The word that St. Paul uses for “sharing” in Phil 3:10 (i.e. koinonia) is the same word that he uses in 1 Cor 10:16 to speaks about our “communion” in the Eucharist is our being united completely with the Lord Jesus [e.g. see here ].

So, for St. Paul, to share in Christ’s sufferings and know Him and the power of His Resurrection was more than having a theoretical knowledge. Rather, his desire was an intimate knowledge of Christ – an experiential knowledge that comes only from being completely united and immersed in the Lord Jesus Christ.

But, what does it mean to “know the power of Christ’s Resurrection”? To understand this, we need to understand what St. Paul meant by “the power of the Resurrection”.  In Eph 1:20, St. Paul talks about this “power of the Resurrection” when he says that “God put His power to work in Christ when He raised Him from the dead”. But what is so amazing is that he also says in Eph 1:19 that it is this same “power of the Resurrection” which is at work in the lives of the faithful.

How is this so? Well, it all starts with our baptism when, by the power of God, we are born again and raised to new life in Christ [see here and  here].

St. Paul says as much when he tells us that “all of us who have been baptised into Christ Jesus were baptised into His death” and that “just as Christ was raised from the dead by the glory of the Father”, so we too have been raised to “walk in newness of life” (Rom 6:3-5, see also Col 2:11-12).

St. Paul reminds us that if we have been raised to Christ in baptism (Col 2:11-12), we are called to “seek the things that are above, where Christ is seated, at the right hand of God” (Col 3:1). This means that as new creations, we are called to walk in a way that is worthy of the name “Christian”. And this means to walk in holiness and obedience as imitators of Jesus Christ; it means to live in the way of self-denial for the love of God and of our neighbour.

In this respect, we see that the Seasons of Lent and Easter are not mutually exclusive. Whilst the “flavour” of each Season may be different, the goal of conformity to Christ is always the same. Lent is what prepares us for Easter, and Easter is fruition of what has taken place during Lent. So, whilst our fasting has given way to feasting, may we continue this Easter Season with the same spirit of faith, hope, and love that we sought to cultivate during the Lenten Season.

Infallibility - what it is and what it isn't

 

 

 

 

 

 

 

 

 

 

 

 

 

 

An old school friend, who still attends the Baptist church that we attended as teenagers, recently asked me, as a Catholic, to explain Papal Infallibility. As part of his question, he linked the following article providing a not unusual apologetic against the Catholic Church’s teaching on this topic:

http://www.apologeticspress.org/APContent.aspx?category=11&article=2594

I responded in two parts to my friend – the first part explaining what the Catholic Church actually teaches about Papal Infallibility (which follows below); and the second part was my response to Moises Pinedo’s article, which you can view by clicking here.

Papal Infallibility is often misunderstood by Protestants. Many Protestants think that Papal Infallibility means that the Pope can’t sin (that’s not infallibility; that’s impeccability); others think that it means that the Pope cannot believe or teach heresy in any way, shape, or form. Both of these notions are incorrect.

To start with, it’s important to understand that the doctrine of Papal Infallibility doesn’t exist in a vacuum. Rather, it exists within the context of a broader understanding of the nature of the Church as the Body of Christ.

Christ entrusted His Church with the threefold office of teaching, governing, and sanctifying. In respect of the teaching office (or Magisterium), Christ who is the Truth, in His grace blessed the Church with a share in His infallibility. He did this to fulfil His promise that He would remain with and preserve His Church with the purity of faith handed down from by the Apostles. In this gift, we also see the goodness of God who gives us as Christians an objective guarantee of being able to profess the true faith without error.

So that this role of the Magisterium could be fulfilled, Christ has blessed the Church with the gift of infallibility when it definitively makes declarations regarding matters of faith and morals.

The key thing to understand here is that the Church’s infallibility is completely and utterly a gift of God’s grace.

There are a few ways in which this infallible teaching office, or Magisterium, can be exercised. One of them is when the Church gathers in an Ecumenical Council. The other is in reference to the Bishop of Rome, as the Successor of St. Peter (the Rock upon whom Christ built His Church and gave the keys of the kingdom) and the visible head (or representative) of Christ (who is the true Head of the Holy Catholic Church). The infallibility “enjoyed” by the Bishop of Rome (or the Pope) is limited only to statements that he makes “Ex Cathedra” or “from the Chair” (of St. Peter to be precise). In these statements, and these statements alone, is he guaranteed to be preserved by the Holy Spirit from teaching error.

There are certain conditions required for a Papal statement to be considered as “Ex Cathedra”, but without going into depth regarding these, suffice it to say that it MUST be clear to everybody that it is the intention of the Pope that he is making a definitive “Ex Cathedra” statement.

With this in mind, it is clear that the personal writings or opinions of any given Pope are not infallible. Pope Benedict XVI, in his first book on “Jesus of Nazareth”, admitted as much when he said that his book was “in no way an exercise of the magisterium, but is solely an expression of my [i.e. Josef Ratzinger’s] personal search for the face of the Lord”.

In this way, when Popes express their personal views on anything they are just as infallible as the next person. That’s not to say that he won’t get it right...but, it’s also not to say that he won’t get it wrong.

Whilst the Church doesn’t adhere to a doctrine of Sola Scriptura (the Bible alone), it does adhere to the doctrine of Sola Verbum Dei (the Word of God alone). Unlike Protestants, Catholics believe that the Word of God is not limited to Scripture, but Scripture certainly plays an extremely important role in the life of the Church. And since God is One, and there is only One Truth, it is impossible for any teaching of the Catholic Church to be contrary to Sacred Scripture. The reason Protestants don’t see this is because they interpret the Bible differently to Catholics. In addition, not only does Catholic doctrine not contradict Scripture, but based on the correct interpretation of Scripture (the same interpretation used by the Church since the time of the Apostles, through the Early Church Fathers, up until today) it can be shown that all Catholic doctrine has a basis in Scripture. In respect of the infallibility of the Church, consider the following texts:

• Matt 16:17 – St. Peter’s profession of faith; which was revealed to Him by the Father – this is not unlike what the Catholic Church continues to teach regarding the Successor of Peter – that when he makes a definitive statement regarding faith, he is enlightened by God to do so.
• Matt 28:18-20 – Jesus promised that He would remain with the Church until the end of the ages. And we would both agree that the Lord Jesus would have no union with heretics (e.g. Rev 2 & 3). If this is true, and Jesus Christ never left His Church, then the Church never fell into heresy (despite what the Protestant Reformers thought).
• John 14:16, 25; 16:13 – Jesus told His disciples that He would send the Holy Spirit to be with the Church FOREVER and guide the Church into ALL truth...the Protestant view which says the Catholic Church fell into heresy basically implies (whether it wants to or not) that Jesus lied on both these points.
• Jn 11:49-51 – Ananias is granted the gift of true prophecy even though his intentions were not good. Interestingly, St. John ties this gift to his office as high priest.

Now, I suppose the claim can be made that Catholics are misinterpreting these (and other) passages of Scripture. So, how do we know what the Apostles meant when they penned the New Testament? Well, we go the witness of their disciples, the Church Fathers...and what do we see? The same thing i.e. that the interpretation followed by the Catholic Church today remains faithful to the tradition and interpretation handed down to the Fathers by the Apostles:

“For the Lord received anointing on His head in order that He might breathe incorruptibility on the Church. Do not be anointed with the evil odour of the teachings of the prince of this world...” – St. Ignatius, AD110

[Notice that the incorruptibility Christ breathed on His Church is in the context of, and in contrast to, the false teachings of the prince of this world.]

“But since it would be too long to enumerate the succession [from the Apostles] of all churches, we shall here point out the successions of the bishops of the greatest and most ancient Church known to all, founded and organised at Rome by the two most glorious Apostles, Peter and Paul....For with this Church [i.e. with the Church of Rome], because of its superior origin, all Churches must agree, that is, all the faithful in the whole world; and it is in her [i.e. the Church of Rome] that the faithful everywhere have maintained the Apostolic tradition.” – St. Irenaeus, AD180

“Grant, then, that all have erred; that the Apostle was mistaken in bearing witness; that the Holy Spirit had no such consideration for any one Church as to lead it into truth, although He was sent for that purpose by Christ, who had asked the Father to make Him the Teacher of truth; that the Steward of God and Vicar of Christ neglected his office, and permitted the Churches for a time to understand otherwise and to believe otherwise than He Himself had preached through the Apostles: now, is it likely that so many and such great Churches should have gone astray into a unity of faith?” – Tertullian, AD200

“With a false bishop appointed for themselves by heretics, they dare even to set sail and carry letters from schismatics and blasphemers to the chair of Peter and to the principal Church [i.e. Rome], in which sacerdotal unity has its source; nor did they take thought that these are Romans, whose faith was praised by the preaching Apostle, and among whom it is not possible for perfidy to have entrance.” – St. Cyprian, AD252

In the understanding of the Church Fathers, the Church of Jesus Christ which had descended from the Apostles, by way of Apostolic Succession, was (and is) not able to fall into heresy. Not because the Church is so wonderful; but rather because of her infallible Head, the Lord Jesus Christ, who promised that He would be with His Bride throughout all the ages, protecting her and nourishing her. To deny the doctrine of the infallibility of the Magisterium of the Church is nothing less than to deny the gracious gift that Jesus Christ has given His Most Holy Bride.

Why I Became Catholic

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

I have been Catholic for three years now, having been received into the Church in the Easter Vigil of 2010. My journey home to the Holy Catholic Church was more theological than it was emotional. That’s not to say that there was no emotion involved – there certainly was. But the main catalyst that the Lord used to bring me home was theology.

For some time now, a few people have asked me to post my conversion story on my blog page, but because of the depth of theological controversy that I encountered along the way, I have up until now shyed away from it.

But, towards the end of last year I finally gave in and decided that I was going to put pen to paper and to put together something of a “testimony” of my conversion from Protestantism to the Catholic Church.

Well, I spent about three weeks just working on the draft……….which was 15 pages long……….in short-hand……….and that wasn’t even delving into all the reasons for my theological shifts. Then I started typing……….and I found that 2 pages of my short-hand notes equated to about 5 pages of type……..

Needless to say, I started rethinking whether I actually wanted to finish the work of my conversion story, which for most people would probably just end up being long, dry, and boring. But, that’s when I found something that I had completely forgotten about.

When I first started taking the steps of being received into the Catholic Church, a few of my non-Catholic Christian friends were shocked, and one or two of them actually took the time to e-mail me and ask me about my reasons. My response to them back then was short and succinct, so I thought what better way to share the story of my conversion that to let the three-year-ago version of myself tell the story…so, here goes….

We most certainly expected lots of eyebrows to raise at our move [to the Catholic Church], but I can assure you that we were not looking forward to it. In fact, it was one of the things that made us a bit apprehensive about becoming Catholic...we expected that most of our non-Catholic Christian brothers and sisters would end up writing us off as apostates. There is little more one could expect given the massive misconceptions amongst Protestants as to what Catholics believe. Anyway, our hearts were finally settled when the local parish priest reminded us that when we stand before God in judgment, His concern is not going to be others - we must give our own account for our own selves. What also helped was that as we delved more and more into Catholic teaching we saw more and more of Christ, and we fell more and more in love with the Church that he founded 2,000 years ago and through the Traditions handed down from the Apostles continues to stand the test of time. There is no other institution on earth that could go through what the Catholic Church has been through and still be going strong today...unless it was guarded and protected by God Almighty.
 
There is no one particular reason why my wife and I became Catholic. Rather there are so many of them that we could go on forever. So, rather than being cumbersome with all the details, I have tried to highlight to the best of my ability some of the more pertinent things that influenced us. As I look back and reflect, I can clearly see how the Lord has led us to the Catholic Church even though we were completely oblivious to His plan all along.
 
The seeds for our conversion were probably planted way back when we were part of a dispensational independent Baptist church in South Africa. The pastor, who is still the “chief elder” there, is an excellent Bible teacher. I will always remember the most important things that he has always stressed in his ministry:

• never take anything for granted – always study the Scriptures
• love the Lord Jesus with everything that you are - this means that obedience to Christ will often take us where we would never dream of going 
• love the Church because this is what Christ loves and died for

When we were still in our dating years, my now-wife and I left South Africa and moved to New Zealand…and when we left, we were far from being obedient Christians. But we weren't in New Zealand for long before God brought us back to Himself. We got involved in a local dispensational independent Baptist church and everything was going along just fine. I was appointed as a deacon in the church, and I was working closely with the pastor with the intention of training for the pastorate. That was until an old friend from the Baptist church in South Africa told us that their church had gone through a major eschatalogical shift based on a verse-by-verse exposition of Matthew 24. Well, I studied and studied and studied Matthew 24 and ended up coming to the same conclusions as them. This was a massive problem in our Baptist church in New Zealand, because the pastor (and his Mission Board) was committed whole-heartedly to dispensationalism. To cut a long story short, we were basically forced out of the church...and so started our journey to find the fullness of truth.
 
As horrible as the experience of being forced out of a congregation that we loved was, it was a good opportunity for us to really challenge a lot of things that we had taken for granted. As I studied, I was becoming more and more influenced by Reformed thinking - which led us to start fellowshipping with Reformed Baptists. But, as I got deeper into Reformed theology, a lot of my previous theology started to unravel.
 
I became convinced that baptism by immersion was not the Scriptural mode of baptism, but rather baptism by sprinkling. However, I still maintained that one should only be baptised after making a profession of faith. So, you could say that I was a sort of Anabaptist of the Reformation...believer's baptism by sprinkling. Be that as it was, I respected the authority of the local Reformed Baptist church and wasn't going to make it an issue of fellowship. That was until our understanding of the covenant became more focused.
 
As I began to understand the idea of covenant, I saw that “believers' only” baptism wasn't biblical either. Rather, the very essence of covenant necessitates that our children are included, and so I became fully Reformed i.e. I now held to the teaching of the Reformers (like Calvin and Luther) that infant baptism was Scriptural. This was opposed to my thinking of so many years that the Reformers maintained infant baptism simply because they couldn't let go of that old Romanistic teaching (oh, how ironic when I look back now). Again, it wasn't an issue of fellowship until it became an issue of obedience i.e. we only left the Reformed Baptist church when our first daughter was born so that we could (in obedience to Christ) have her baptised as a full member of God's covenant.

Being fully Reformed, I delved more and more into Reformed theology, with particular focus on the spearhead of the Reformation i.e. Sola Scriptura. In addition, John Calvin became a big focus because, of all the Reformers, I believed he had the best grasp on the issues. Of particular significance to me was the Reformed teaching on worship - particularly the Regulative Principle i.e. that God should only be worshipped as commanded in the Scriptures; anything not commanded in the Scriptures was forbidden. As the Regulative Principle, firmly based on Sola Scriptura, began to take hold in my thinking I started to see that Reformed Christians incorporated things into their worship that weren't commanded; and not only that, but they even disagreed amongst themselves about the interpretation of the Regulative Principle. Mostly, I think that this was due to most Reformed Christians not understanding their own principles of the elements of worship and the circumstances of worship. According to traditional and conservative Reformed scholars things like what is sung and accompaniment were elements of worship and should find commandment in the Scriptures before being done. After intense study, I was convinced that singing hymns, choruses, etc. in corporate worship was not in accordance with the Regulative Principle - only the Psalms were to be sung (the strongest argument for this position coming from Col 3:16 & Eph 5:19). I also became a strong proponent for a weekly celebration of the Lord's Supper and ultimately agreed with the teaching that children (as full members of the covenant) should also partake. I had solid biblical arguments for my convictions, and I brought these up with pastors from time to time. After all, the cry of the Reformed is supposed to be "reformed and always reforming".

It was frustrating (and also interesting in hindsight) because the responses I received were hardly biblical. In fact, one Reformed pastor made the comment to me that the Regulative Principle is simply a "wax-nose" that can be moulded any which way that you desired. The objections raised to my points ultimately ranged from what was practical - to a different flavour of Reformed tradition (e.g. Puritan vs. Continental). And this was from men who were thoroughly committed to the Sola Scriptura and Reformed teaching.

To my biblical arguments I began to add the argument of Reformed Tradition (particularly Calvin) and when it suited me, the Early Church Fathers. After all, they were much closer to the Apostles, and where they agreed with Scripture, we could validly use them as support. What I failed to realise was that my interpretation of the Scriptures was different from the Fathers…but what I did realise (and it became more and more frustrating) was that every Christian interprets the Scriptures differently. 

After many theological discussions on the Regulative Principle and the numerous interpretations held by so many different Reformed Christians and denominations, I became completely disillusioned with it. After all, how regulative can a principle be when it is always relative? And so I discarded the Regulative Principle because it truly is a wax nose.
 
By God's providence, at around the same time I had been in contact with a Reformed Episcopilian priest. In my discussions with him, he helped me to see the value of tradition in the history of the Church (but specifically in the Anglican way of only wanting to accept the first 5 centuries).
 
He also helped me to see the importance of the succession of authority in the Church. He showed me that towards the end of his ministry, John Calvin regretted the way that he had tampered with church government, and how he hoped to restore an episcopal order in the church so that the various churches in Europe that had arisen due to the "free thinking" of the Reformation could be united. Calvin actually approached the Church of England in an attempt to have ordinations in Europe recognised so that there could be a valid line of succession from the Apostles. But his letters were intercepted by certain English bishops who were supporters of the Catholic Church and they [Calvin’s letters] never found their way to their intended destination.

 

Up until this point, I understood that a valid church could not be started unless someone had authority to start that church by those in authority e.g. I couldn't simply start my own church because I couldn't find a church that agreed with me. I would only be able to start a church if I had been validly sent by a church ministry which had the authority to send. But I never worked this understanding to its logical conclusion i.e. where did John Calvin get his authority from? All Protestant pastors (perhaps with the exception of some Anglicans, depending on who you are talking to) can only trace their authority back as far as someone who somewhere along the line assumed authority for himself. That's when I realised that the Reformers had no right whatsoever to leave the Church of Jesus Christ and assume their own authority in setting up churches according to their own whims. Unfortunately, that is what happened. And every single Christian denomination that has set itself up since then has at some point adoted a self-appointed authority. What's more, almost every single Protestant denomination claims to base their system of beliefs on Sola Scriptura. However, what I came to realise is that "Sola Scriptura" really means "Sola Scriptura as I interpret it". So, the Sola Scriptura is nothing more than My Interpretation Alone (or my pastor's interpretation for that matter). In this way, Sola Scriptura is also a wax nose.

What is really interesting is that the Scriptures never actually teach Sola Scriptura. Nor do they teach that the Scriptures are for private individuals to interpret. Yet, private interpretation since the Reformation has led to the formation of over 35,000 denominations. I doubt whether this was Christ's intention in His High Priestly prayer when He prayed that the Church would be one. 

That's when I really started to dig into the early Church. How could we as Protestants, almost 2,000 years removed from the facts, determine what Christ and His Apostles meant when they lived. The Church Fathers, much closer to the Apostles, and some of them even personal disciples of the Apostles, began to hold much more weight in how I should read and understand the Scriptures.

The Anglican priest I mentioned also helped me to be far more gracious towards Catholics. He showed me that we can call them brothers and sisters in Christ even though we disagreed with a lot of their teachings. He pointed out that a lot of what we thought Catholics believed were misconceptions and required a bit more of an understanding of things from their perspective. Well, that was okay and I was happy to accept it. I accepted Catholics as potential brothers and sisters in Christ, but it would snow in the Sahara before I would dream of becoming one. And at that point I had no real interest in finding out more about the Catholic faith. Instead, we became Anglicans because it meant that could stay reformed (rather than Reformed) and adopt a form of catholicity (in the Anglican sense of the word). It was kind of a middle ground that maintained that the Catholic Church was still in serious error.

Being Anglican in NZ was interesting. There were things that we didn't agree with (e.g. ordination of women) but we felt that the spirit of Christ compelled us to be gracious and humble, leading by example and prayer for change. But it wasn't long before we saw that this approach simply wouldn't work in the Anglican Communion. The Anglican Communion worldwide is under huge attack from liberals who want to have the worldwide Communion adopt ordination of homosexuals. In some Provinces it is already accepted...and in others it is seriously rejected. I personally think that this will ultimately lead to a split in the Anglican Communion. What was a real eye-opener for us was how powerless the Archbishop of Canterbury was/is in this whole fiasco. Scripture and the historic traditions are completely against homosexuality, and yet the Anglican Church which claims to hold to the Scriptures, and some of historical tradition (in varying degrees depending on which Anglican you speak to), is powerless to do anything about these liberal Anglicans who threatened to destroy the Anglican Church. I started to appreciate the idea of having an authoritative figure like the Pope but I still wouldn't have dreamed of calling him my authoritative figure. However, it did start to perk my interest a little more.... 

Oneday, I was reading the newspaper and I stumbled across an advert for the Catholic Enquiry Centre in NZ - inviting people to obtain some free material to tell them more about Christianity in general and the Catholic faith in particular. Well, I was now interested enough to find out exactly what it was that Catholics believed. The reading material arrived and I just couldn't put it down. I was awestruck at how Christ-centred Catholic teaching was, and I couldn't believe how much of Catholic teaching was pretty much in line with some of my own thinking. The difference was that there seemed to be something in Catholic teaching that I was missing all along...something vital, but I just couldn't put my finger on it. Well, this has to be a smoke-screen I thought. It can't be true - it's a decoy to entice unsuspecting and naive Christians into the Catholic Church. So, I started reading more...I started listening to more Catholic teachers. Well, it wasn't long and the holes started appearing on the wrong side of the argument. All the holes were in the Protestant position. The Catholic position was SOLID. The Protestant position became shakier and shakier and eventually crumbled like a house of cards. Somewhere along that line I finally realised that Protestantism was built on a foundation of sand; and I found that it was the Catholic Church that was built upon the foundation of rock. The final straw that broke the camel's back was finally being shown that the Scriptures are not the pillar and foundation of the truth - simply because the Scriptures are subject to a multitude of interpretations. Instead, St. Paul clearly taught St. Timothy that the Church is the pillar and foundation of truth (1 Tim 3:15). And that Church that Paul was referring to is the same Church that remains undefeated to this day under the oversight of the Pope as the successor of St. Peter, the rock upon whom our Lord built His Church. And most assuredly, the gates of hell have never prevailed against it.

From that point I started reading Catholic theology from a perspective of faith rather than criticism. All my doubts finally melted away...the Lord truly helped my unbelief. I started looking more deeply into the Church Fathers and started studying history from a Catholic perspective. WOW! I have never felt more blessed. I started praying the Rosary because I now saw it for what it really was....a prayerful walk with Mary, our Lord's closest disciple; a beautiful prayer for meditating deeply on the person and work of our Lord Jesus. 

God had led me to the treasury of truth openly displayed in the Catholic Church - the last place on earth I would ever have dreamed of finding it. The Catholic Church really is a family/household. We have God as our Father; Christ is our elder brother; Mary is our Mother; and all the saints are our brothers and sisters in Christ. Like the prodigal son, God has brought us home, and we cannot praise and thank Him enough for this great gift that He has given us. I only wish that I could describe in words the change that has happened in our lives because of this journey home. All I can say is that if you are on that path searching for the truth, then don’t stop looking until you find it. 

With my hand on my heart, I would encourage you to find out more about the Catholic faith, but find out from a faithful Catholic. Unfortunately, Protestants do not understand Catholicism. For example, most Protestants think that Catholics worship Mary and pray to her like they pray to God. This is not true. Catholics don't pray to Mary (at least not in the sense that Protestants think). We ask Mary, as our Mother (Jn 19:26) and the Mother of our Lord (Lk 1:43) to pray for us. Our prayers to God are on a completely different level (similar to how your discussions with friends are on a totally different level to your discussions with your spouse, which are again totally different to your discussions with God). The same is true of the saints. We ask Mary and the saints to assist us in our prayers because we believe that the Church of Jesus Christ is One. If we can ask our brothers and sisters on earth to pray for us, surely we can also ask our brothers and sisters in heaven to pray for us, especially since their prayer in the glorified state is far more perfect than ours on earth can ever be.

Another misconception is that Catholics hate the Scriptures and the Catholic Church tries to hide them from the faithful. This couldn't be further from the truth. After all, if it weren't for the Catholic Church, Protestants would not have the Scriptures. The Catholic Church was God's agent, as the pillar and ground of truth, to firstly determine the New Testament Canon, and then to faithfully preserve the Scriptures throughout history. Catholics love the Scriptures far more than any Protestant could imagine. In a single Mass liturgy, there are more Scripture readings and allusions than a month of Sundays' services in most Protestant churches (apart from Anglican churches of course because Anglicans follow a liturgy very similar to the Catholics). Interestingly, the focus in most Protestant churches is the pulpit. This might give the impression that the Scriptures are central...but what it really tells is that the preacher is central along with his interpretation of the Scripture he is preaching on. [[[It's funny (not in the ha-ha kind of way) because it just goes to show that every Christian has his own pope - whether it is himself, or his pastor, or his favourite theologian]]]. There is far more preaching in Protestant churches than there is Scripture reading. However, in a Catholic Mass the first half of the service is dedicated to the Word; the second half to the Sacrament. The first half is dedicated to various Scripture readings: Old Testament and New. As a lover of the Bible, I was astounded when I first realised that the liturgy of the Word in a Catholic Mass is so Scripturally focused. But more than the Scriptures, or the sermon / homily, the supreme focus of the Mass is Jesus Christ Himself…present the in the Blessed Sacrament of the Eucharist. In the Catholic Church, it is not a pulpit that is central; it is the altar i.e. the place where the once-for-all Sacrifice of the Lord Jesus Christ is made present for us today. And so, Jesus and His Communion of Himself completely with us is the whole focus of the Mass - not the priest; not the homily; not the beautiful decor - it is Christ that we all lift our eyes to behold when bread and wine are miraculously changed by God Himself into the life-giving Body and Blood of our Lord and Saviour Jesus Christ...for us.

The amazing thing for me is that I am still a babe; I have only understood and seen the tip of the iceberg (if indeed that much). If this is the beginning, I can't wait to see the depth and majesty of the treasures that God has in store. O the depth of the riches of the wisdom and of the knowledge of God! How incomprehesible are His judgments, and how unsearchable His ways!

I hope that I haven't been too long-winded...but I am glad that I have had the opportunity of sharing the most important points of our journey to the Catholic Church.