If you have studied the Catholic Church & her Teachings from sources within the Catholic Church and as a result you did not become Catholic, Please Po

[PaulDupre]

Even if I could come to terms with God, I doubt that I could ever become Catholic. Church teachings on issues such as birth control, stem cell research, sexuality, papal authority, real presence, etc., just don’t ring true to me.

You know, don’t you, that the Catholic Church is not opposed to stem cell research? In fact, in Europe, the Ponitifical Academy of Sciences is the largest single funder and participator in stem cell research.

The Catholic Church is only opposed to fetal stem-cell research, because it requires and pre-supposes abortion, which the Church opposes.

 

[PaulDupre]

For me, it would probably boil down to the doctrine of the priesthood of all believers. That’s an important doctrine to me, and I think the RC would never accept me until I gave it up.

The Catholic Church has always taught the priesthood of all believers.

From the Catechism of the Catholic Church:

Part 2, Section 1, Chapter 2, Article 1, SubSection 1, Heading 2

1141 The celebrating assembly is the community of the baptized who, “by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices.” 9 This “common priesthood” is that of Christ the sole priest, in which all his members participate: 10

Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, “a chosen race, a royal priesthood, a holy nation, a redeemed people,” have a right and an obligation by reason of their Baptism. 11

Part 2, Section 1, Chapter 2, Article 1, SubSection 1, Heading 2

1143 For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. “Servers, readers, commentators, and members of the choir also exercise a genuine liturgical function.” 14

Part 2, Section 2, Chapter 1, Article 1, SubSection 7, Heading 3

1268 The baptized have become “living stones” to be “built into a spiritual house, to be a holy priesthood.” 74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are “a chosen race, a royal priesthood, a holy nation, God’s own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light.” 75 Baptism gives a share in the common priesthood of all believers.

Part 2, Section 2, Chapter 1, Article 2, SubSection 3

1305 This “character” perfects the common priesthood of the faithful, received in Baptism, and “the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi ex officio).” 122

Part 2, Section 2, Chapter 3

1535 Through these sacraments those already consecrated by Baptism and Confirmation 1 for the common priesthood of all the faithful can receive particular consecrations. Those who receive the sacrament of Holy Orders are consecrated in Christ’s name “to feed the Church by the word and grace of God.” 2 On their part, “Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a special sacrament.” 3

Part 2, Section 2, Chapter 3, Article 6, SubSection 2, Heading 3

1547 The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, “each in its own proper way, in the one priesthood of Christ.” While being “ordered one to another,” they differ essentially. 22 In what sense? While the common priesthood of the faithful is exercised by the unfolding of baptismal grace-a life of faith, hope, and charity, a life according to the Spirit-,the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders.

Part 2, Section 2, Chapter 3, Article 6, SubSection 7, Heading 2

1591 The whole Church is a priestly people. Through Baptism all the faithful share in the priesthood of Christ. This participation is called the “common priesthood of the faithful.” Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of Holy Orders, where the task is to serve in the name and in the person of Christ the Head in the midst of the community.

Part 2, Section 2, Chapter 3, Article 6, SubSection 7, Heading 2

1592 The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful. The ordained ministers exercise their service for the People of God by teaching (munus docendi), divine worship (munus liturgicum) and pastoral governance (munus regendi).

Hope this helps.

Paul

 

[Carlan]

That was a quick reply! Thanks.

There’s a lot of issues for me, but to be fair, I’ve not made a formal, organized study.

For me, it would probably boil down to the doctrine of the priesthood of all believers. That’s an important doctrine to me, and I think the RC would never accept me until I gave it up.

Hello Dettingen, Hope you have not given up on this thread

I am curious to know what you think now after having having made an organized study of the doctrine of the priesthood according to what the Catholic Church teaches, see this copy of what the poster,Paul, above gave us Have you changed your mind?.Carlan

---

Quote:
Originally Posted by Dettingen
For me, it would probably boil down to the doctrine of the priesthood of all believers. That’s an important doctrine to me, and I think the RC would never accept me until I gave it up.

The Catholic Church has always taught the priesthood of all believers.

From the Catechism of the Catholic Church:

Quote:
Part 2, Section 1, Chapter 2, Article 1, SubSection 1, Heading 2

1141 The celebrating assembly is the community of the baptized who, “by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices.” 9 This “common priesthood” is that of Christ the sole priest, in which all his members participate: 10

Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, “a chosen race, a royal priesthood, a holy nation, a redeemed people,” have a right and an obligation by reason of their Baptism. 11

Part 2, Section 1, Chapter 2, Article 1, SubSection 1, Heading 2

1143 For the purpose of assisting the work of the common priesthood of the faithful, other particular ministries also exist, not consecrated by the sacrament of Holy Orders; their functions are determined by the bishops, in accord with liturgical traditions and pastoral needs. “Servers, readers, commentators, and members of the choir also exercise a genuine liturgical function.” 14

Part 2, Section 2, Chapter 1, Article 1, SubSection 7, Heading 3

1268 The baptized have become “living stones” to be “built into a spiritual house, to be a holy priesthood.” 74 By Baptism they share in the priesthood of Christ, in his prophetic and royal mission. They are “a chosen race, a royal priesthood, a holy nation, God’s own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light.” 75 Baptism gives a share in the common priesthood of all believers.

Part 2, Section 2, Chapter 1, Article 2, SubSection 3

1305 This “character” perfects the common priesthood of the faithful, received in Baptism, and “the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi ex officio).” 122

Part 2, Section 2, Chapter 3

1535 Through these sacraments those already consecrated by Baptism and Confirmation 1 for the common priesthood of all the faithful can receive particular consecrations. Those who receive the sacrament of Holy Orders are consecrated in Christ’s name “to feed the Church by the word and grace of God.” 2 On their part, “Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a special sacrament.” 3

Part 2, Section 2, Chapter 3, Article 6, SubSection 2, Heading 3

1547 The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, “each in its own proper way, in the one priesthood of Christ.” While being “ordered one to another,” they differ essentially. 22 In what sense? While the common priesthood of the faithful is exercised by the unfolding of baptismal grace-a life of faith, hope, and charity, a life according to the Spirit-,the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders.

Part 2, Section 2, Chapter 3, Article 6, SubSection 7, Heading 2

1591 The whole Church is a priestly people. Through Baptism all the faithful share in the priesthood of Christ. This participation is called the “common priesthood of the faithful.” Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of Holy Orders, where the task is to serve in the name and in the person of Christ the Head in the midst of the community.

Part 2, Section 2, Chapter 3, Article 6, SubSection 7, Heading 2

1592 The ministerial priesthood differs in essence from the common priesthood of the faithful because it confers a sacred power for the service of the faithful. The ordained ministers exercise their service for the People of God by teaching (munus docendi), divine worship (munus liturgicum) and pastoral governance (munus regendi).

Hope this helps.

 

[rick43235]

Does your wife know that you look upon her beliefs as myths and fables (especially now that you’re going to mass)?

Yes. Although I attend mass with my wife every Sunday and find it to be a quiet, reflective way to start the week, my wife is aware that I don’t believe what is supposedly happening there.

 

[Rachel_Malloy]

Please do not allow yourselves to loose your charity in the heat of debate. Both sides have issued very rude comments about the other’s Faith.

Please stop it, or this thread will be closed.

God bless-

Rachel

 

[Javl]

Having taken RCIA at my wife’s parish, one reason I did not convert is that many of their teachings seemed based on “because I said so”. Another reason was that I felt I was being taught falsehoods that made Catholicism look better - probably the reason for this was that the instructor was not properly trained. But, there are other reasons I did not choose to convert, which didn’t have anything to do with RCIA.

I agree with you on that the person was not trained. He/she should not have been teaching RCIA. It’s a requirement that teachers of RCIA must be well grounded in the faith.
Every question must be answered with a reference to scripture, if required, and NEVER
with " because I said so". All teachings of the CC are based in scripture. Please give it another try with a different RCIA class. Also whatever questions you have concerning the Catholic Church and its faith can also be answered here on these forums and by the Forum Apologists. God Bless.

PAX DOMINI

Shalom Aleichem

 

[jebeau]

Post #15 on this thread is a good example of a common self-deception present in the world. The bottom line on becoming Catholic is, you have to accept the authority of the magisterium. Lot’s of people agree mostly with what the Catholic church teaches but the bottom line is, they can’t accept the authority of the Pope and the Magisterium.

Also, I suspect, and this post is an example of it, some folk don’t want to give up their sin. Instead, they just say their sin is really just a matter of personal conscience. This is self-deception. And it also leads to relativism. Your conscience is your authority, and mine is mine. But what if your conscience leads you to sin? If your conscience leads you to sin, then it’s not well-formed. No ones conscience is perfectly formed which is why we must believe in absolute truth. The personal conscience route is what allowed Martin Luther and John Calvin to start the Protestants on the road to 30,000 denominations.

The bottom line is always a question of authority and also sin. And nobody likes it when someone (Christ) calls us to give up our sin, but that’s what we are asked to do. It’s the only way to create unity.

 

[Nicea325]

Having taken RCIA at my wife’s parish, one reason I did not convert is that many of their teachings seemed based on “because I said so”. Another reason was that I felt I was being taught falsehoods that made Catholicism look better - probably the reason for this was that the instructor was not properly trained. But, there are other reasons I did not choose to convert, which didn’t have anything to do with RCIA.

Sorry,but that is a gross and overgeneralized statement. You are basing it off one parish. Tell me what teachings are based on “because I said so” and falsehoods?

 

[Adonia]

Because I’m single and feel ignored, written off, dismissed, told that I want to be “entertained” when I express my opinion about singles being ignored (I don’t recall anyone ever telling LifeTeen kids they want to be “entertained”), basically being treated like a second-class citizen… that’s why.

I would be and could be a world-class apologist who could make the likes of Tim Staples be unemployable in an instant, but I simply don’t feel it’s in my best interest any more to defend the Church that has all but abandoned me at the very time I would love to participate in the parish community: everything’s for families and kids and seniors. Singles don’t exist in the Catholic church, except as “vocation,” and that’s lip service: I never see any special diocesan masses said for singles.

I wish I had known when I was younger that the Catholic Church is no place for a single adult. (I don’t even go for Easter or Christmas, not even those days, either.)

I’m sorry, but I just have to ask: What is your real motivation for going to Church? Is it to just to meet other people or to worship God? I was a single man for many years as an adult and I couldn’t have cared less about how I was treated as a “single” person. I wanted an active worship life, to come closer to God, to recieve His graces through the sacraments, to share in the prayer of the Church.

 

[Nicea325]

Went all the way through RCIA after I married my Catholic wife but did not convert. I have to agree with the “I said so,” sentiment someone else mentioned. Intellectually I was unconvinced. Spiritually, I was unmoved. Emotionally, I felt like a cog in a machine while in the class. On the social agenda, I found myself very much out of step and truly felt bound by my own conscience to maintain my position on many things. I am involved with my wife’s church and the school, but I can’t see a time where I would ever become a Catholic.

I am sorry,but I like told the other person expressing the same feelings, sounds very biased and some what false. Exactly what teachings are false and because “I said so”?