Catholic

But as I've moved around the world and done a lot of different kinds of jobs, I have realized... what the, you know, the relationships today have a lot of problems.

And I think that, you know, speaking as a Catholic, I do think that God has placed me in an institute that works in relationship and family while keeping this cross in me, because for me, it is a cross, so that I could see the problems around me and meet them and encounter them and name them and help other people see them.

And I must tell you, if you allow me, it's very, it's not disappointing.

It's almost rewarding to hear comments from people that are married 20 years ago and they think they give good advice to young people.

I've heard this from particularly women speakers.

They share narratives that are clearly from either secular, sometimes even feminist worldviews.

But at the end of the day, they feed this self-referential pleasure dynamic rather than, for example, I was listening to this Catholic speaker who runs a Catholic dating program.

Service of sorts.

There's a separation between you and God.

So, and I think in the Catholic tradition, you know, because you go to a confessional, please, Catholics, correct me if I'm

wrong.

Well, your brother's coming on.

He's back on the Jesus train.

Yeah, he's on

the Catholic, Roman Catholic train.

No, I think it's

But then other groups of Christians in other regions that were less popular in the West, uh, that b- that, you know, didn't go from the Council of Carthage to, to, uh, to, Trudeau or to, uh, Trent.

Uh, basically we're-- we've inherited Catholic tradition in the US-

Mm

...

when it comes to different, uh, ch- Christian traditions, as also how we formed our Bible.

We inherited the Catholic tradition of how they got their Bible, okay? Not the Eastern Orthodox, not the, uh, Oriental Orthodox, not the Assyrian.

Um, you know, so they have different Bibles throughout time, right? And so in the Ethiopian Orthodox and in the 15th century Bible created by the, um, Armenians, um, in the Armenian Orthodox, uh, they included other ancient Jewish literature that gives you much more descriptive detail on the firmament, like the Book of Enoch, like Jubilees, like the Testament of Twelve Patriarchs, like, um, uh, the Apocrypha Baruch, where it just directly-

Mm

[laughs] I mean, actually, with Ethel, I don't know.

[laughs] She's, like, the most Catholic.

Maybe limited benefits.

Right.

No.

But I think she, like, let her grandkids get away with, with things, and I think she...

Yeah, I just, I think she softened, and she allowed herself to have a bit more fun than just being a grieving Kennedy Catholic widow, you know?

Good for her.

The epistles to Simpronian and exhortation to penitence combined show how compatible are tenderness to the sinner with a strict and, as it would now seem, severe doctrine of penitence, that not earnest calls to a self-avenging and self-chastening penitence but the denial of its fruits and the power of the keys is the essence of Novatianism.

Well versed as St. Passien was in the writings of St. Cyprian, who also insists on the same acts of penitence, his language approaches more both in style and vividness of expostulation to that of Tertullian, whose work on penitence he claims as having been written by him while a Catholic.

It is hoped that from this very combination his works might be useful in these days in which, for want of that more frequent special application of the power of the keys which our Church suggests, any mention of more earnest penitence is thought to partake of the hard and uncompassionating heresy of Novatian.

It remains to add that for the translation and the basis of the index of St. Cyprian the editors are indebted to the Rev.

The collations of the Vatican manuscript are wanting on the De Baptismo, but neither had the text the same difficulty.

EBP, Ember Week after Whitsunday, 1844.

End of Preface Section 1 of the Extant Works of St. Passian of Barcelona Translated by Charles Henry Collins This LibriVox recording is in the public domain Epistle 1 of the Catholic Name Passian to Simpronian his brother, greeting If it be not a carnal intention, my lord, but as I judge a calling of the spirit, that thou inquirest of us the faith of the Catholic verity, thou before all, tolling thy rise as far as appears from a streamlet at a distance and not holding to the fountain and source of the principal church, shouldst, in the first instance, have shown what or how different are the opinions which thou followest.

Thou shouldst unfold thyself as to what cause more particularly had loosened thee from the unity of our body.

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I'm so excited you're here.

Let's get started.

Thank you for having me.

Yeah, so basically with the religion in the Baltic countries, you've got Estonia, which is probably the most non-religious, let's say, out of the three, that they don't iden- identify in a religion, and those that do are maybe a little bit more split.

It's more, like, say 25% around Orthodox and somewhere around 20, 25% Lutheran, so, you know, Protestant, and then very little on the Catholic front of things.

But then when you get into Latvia, we're talking a lot more religious, definitely more Orthodox or more Russian influence on these types of countries.

But then when we get into Lithuania, which just has so much influence from Poland, it's basically across the board is all Catholic, Roman Catholic through and through and through, with almost no Orthodox there.

So y- I think when we started talking to the Lithuanians, they were the most against Russia, let's say, on every front.

They didn't have a lot of the Russian language.