The Roman Catholic Church~ Questions

[Kulai2Kalai]

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Before addressing the act of suicide, we must first remember that God is the giver of all life. Each of us has been made in God's image and likeness (Genesis 1:27) with both a body and a soul. Therefore, life is sacred from the moment of conception until natural death, and no one can justify the intentional taking of an innocent human life.

For Christians, this teaching takes on even greater depth because our Lord entered this world and our own human condition. Our Lord knew the joy and pain, success and failure, pleasure and suffering, happiness and sorrow that come in this life; yet, He also showed us how to live this life in the love of God and trusting in His will. Moreover, Jesus suffered, died, and rose to free us from sin and give us the promise of everlasting life. Through our baptism, we share a new life in the Lord. St. Paul reminds us, "You have been purchased, and at a price. So glorify God in your body" (I Corinthians 6:20).

Therefore, we must be mindful that the preservation of our life — body and soul — is not something discretionary but obligatory. We must preserve and nourish both our physical and spiritual life. The Catechism asserts, "Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of" (#2280).

With this foundation in mind, we can see why suicide has traditionally be considered a gravely wrong moral action, i.e. a mortal sin. Our Holy Father affirmed this position in his encyclical Evangelium Vitae (#66). (Please note that suicide is distinguished from the sacrifice of one's life for God or another, as in the cases of martyrdom, or of offering one's life or risking it to save another person.)

The intentional taking of one's own life is wrong for several reasons: First, in the most basic sense, each human being naturally seeks to his preserve life. To take our own life defies our natural instinct to live.

Second, suicide violates a genuine love for oneself and one's neighbor — family, friends, neighbors, and even acquaintances. Other people need us and depend upon us in ways we may not even know. When I as a priest have had to comfort the family of a suicide victim, I hope that the person somehow realizes how much he really was loved and needed. I also feel sad that this poor troubled person faced something so seemingly unbearable, insurmountable, or agonizing that he chose to withdraw from the love of God and others, and kill himself.

Finally, suicide defies the love we owe God. Sure, we all face the tough times, hardships, and sufferings. However, we are called to place ourselves in the hands of God who will never abandon us, but see us safely through this life. The words of the "Our Father" — "thy will be done" — must be real for us. To commit suicide is to reject His "lordship" in our life.

[noy]

Before addressing the act of suicide, we must first remember that God is the giver of all life. Each of us has been made in God's image and likeness (Genesis 1:27) with both a body and a soul. Therefore, life is sacred from the moment of conception until natural death, and no one can justify the intentional taking of an innocent human life.

For Christians, this teaching takes on even greater depth because our Lord entered this world and our own human condition. Our Lord knew the joy and pain, success and failure, pleasure and suffering, happiness and sorrow that come in this life; yet, He also showed us how to live this life in the love of God and trusting in His will. Moreover, Jesus suffered, died, and rose to free us from sin and give us the promise of everlasting life. Through our baptism, we share a new life in the Lord. St. Paul reminds us, "You have been purchased, and at a price. So glorify God in your body" (I Corinthians 6:20).

Therefore, we must be mindful that the preservation of our life — body and soul — is not something discretionary but obligatory. We must preserve and nourish both our physical and spiritual life. The Catechism asserts, "Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of" (#2280).

With this foundation in mind, we can see why suicide has traditionally be considered a gravely wrong moral action, i.e. a mortal sin. Our Holy Father affirmed this position in his encyclical Evangelium Vitae (#66). (Please note that suicide is distinguished from the sacrifice of one's life for God or another, as in the cases of martyrdom, or of offering one's life or risking it to save another person.)

The intentional taking of one's own life is wrong for several reasons: First, in the most basic sense, each human being naturally seeks to his preserve life. To take our own life defies our natural instinct to live.

Second, suicide violates a genuine love for oneself and one's neighbor — family, friends, neighbors, and even acquaintances. Other people need us and depend upon us in ways we may not even know. When I as a priest have had to comfort the family of a suicide victim, I hope that the person somehow realizes how much he really was loved and needed. I also feel sad that this poor troubled person faced something so seemingly unbearable, insurmountable, or agonizing that he chose to withdraw from the love of God and others, and kill himself.

Finally, suicide defies the love we owe God. Sure, we all face the tough times, hardships, and sufferings. However, we are called to place ourselves in the hands of God who will never abandon us, but see us safely through this life. The words of the "Our Father" — "thy will be done" — must be real for us. To commit suicide is to reject His "lordship" in our life.

yep, no question suicide is a grave sin, a mortal sin even, but can also be the result of an unstable or troubled mental condition as per psychology.
hence we should not deny prayers and supplications for the salvation of those poor souls who committed suicide, instead we entrust them to God's mercy and righteous judgment.

"We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives. "
Catechism of the Catholic Church 2283.

[yhokz101]

I hope all souls will go to heaven .. eventually and unconitionally.

[MasterK]

" If we look in the Bible we see that children are never seen to “accept Christ” (and therefore get right with God). It is also interesting that God never tells us what to do to keep a child safe. Did He just forget this important point, letting many children go to Hell and suffer eternally? No. A child is safe in the arms of God until they can understand how to be saved by accepting Jesus as their savior. (See 2 Samuel chapter 12, verses 22 and 23 along with Matthew chapter 18, verse 10.) Thus, only adults and older children (who can understand separation from God because of sin and so forth) are at the age when acceptance of Christ is possible."

kung wala ka mamakak, katoliko ka by baptism. so basin ganahan sad ka mohatag fair nga laban bro. imo sad basabasahon pag maytime ang reason sa catholic. Dili kay adto ra ka permi basabasa sa lain tinuohan nga side. of course puro ra gyud sayop imo makit-an ana. Mao nay ginaingon bro nga kung gusto ka magtoun ug Mathematics ayaw pagpatudlo sa imong Pilipino teacher.

plihug hatagi sad kuno higayon basa ang side sa katoliko beh:

Infant Baptism | Catholic Answers
Early Teachings on Infant Baptism | Catholic Answers
Baptism: Immersion Only? | Catholic Answers


dia pay mas nauna pang Augustine bro oi:

Hippolytus

"Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them" (The Apostolic Tradition 21:16 [A.D. 215]).

[labtingaw]

kung wala ka mamakak, katoliko ka by baptism. so basin ganahan sad ka mohatag fair nga laban bro. imo sad basabasahon pag maytime ang reason sa catholic. Dili kay adto ra ka permi basabasa sa lain tinuohan nga side. of course puro ra gyud sayop imo makit-an ana. Mao nay ginaingon bro nga kung gusto ka magtoun ug Mathematics ayaw pagpatudlo sa imong Pilipino teacher.

plihug hatagi sad kuno higayon basa ang side sa katoliko beh:

Infant Baptism | Catholic Answers
Early Teachings on Infant Baptism | Catholic Answers
Baptism: Immersion Only? | Catholic Answers


dia pay mas nauna pang Augustine bro oi:

Ang sa bible ako gbasa bro and ako g compare sa catholic teachings/doctrines kung ni akma ba sa teachings based sa bible.

How about bro nga ikaw moy basa2x sa bible pag may time bro. Kay murag puru nlng pd na catholic teachings imo g basa. Or kas gi paboran nmu ang catholic teachings kaysa teachings sa bible.

Nd tanawa kung unsa nga mga religious teachings and practices nga ge allow sa catholic church nga mi salungat sa bible.

Ang bible man kaha ato ge basihan as a christian?

[MasterK]

Ang sa bible ako gbasa bro and ako g compare sa catholic teachings/doctrines kung ni akma ba sa teachings based sa bible.

How about bro nga ikaw moy basa2x sa bible pag may time bro. Kay murag puru nlng pd na catholic teachings imo g basa. Or kas gi paboran nmu ang catholic teachings kaysa teachings sa bible.

Nd tanawa kung unsa nga mga religious teachings and practices nga ge allow sa catholic church nga mi salungat sa bible.

Ang bible man kaha ato ge basihan as a christian?

ang problema diha bro kung sakto baka sa imo pag-interpret sa bible? tanawa bro pila na ka tinouhan karon kung wala ko masayop kapin 33k na ka denominasyon. Lainlain ug interpretasyon, puros ni claim nga sila maoy sakto. mao nay giingon kinsa gyud kaha

Kani bro kinopya ra nako sa lain nga furom. gapost usa ka aethiest, dili katoliko. basaha pag may time, hehehe.

I. Scripture Alone Disproves "Scripture Alone"
Gen. to Rev. - Scripture never says that Scripture is the sole infallible authority for God's Word. Scripture also mandates the use of tradition. This fact alone disproves sola Scriptura.
Matt. 28:19; Mark 16:15 - those that preached the Gospel to all creation but did not write the Gospel were not less obedient to Jesus, or their teachings less important.
Matt. 28:20 - "observe ALL I have commanded," but, as we see in John 20:30; 21:25, not ALL Jesus taught is in Scripture. So there must be things outside of Scripture that we must observe. This disproves "Bible alone" theology.
Mark 16:15 - Jesus commands the apostles to "preach," not write, and only three apostles wrote. The others who did not write were not less faithful to Jesus, because Jesus gave them no directive to write. There is no evidence in the Bible or elsewhere that Jesus intended the Bible to be sole authority of the Christian faith.
Luke 1:1-4 - Luke acknowledges that the faithful have already received the teachings of Christ, and is writing his Gospel only so that they "realize the certainty of the teachings you have received." Luke writes to verify the oral tradition they already received.
John 20:30; 21:25 - Jesus did many other things not written in the Scriptures. These have been preserved through the oral apostolic tradition and they are equally a part of the Deposit of Faith.
Acts 8:30-31; Heb. 5:12 - these verses show that we need help in interpreting the Scriptures. We cannot interpret them infallibly on our own. We need divinely appointed leadership within the Church to teach us.
Acts 15:1-14 – Peter resolves the Church’s first doctrinal issue regarding circumcision without referring to Scriptures.
Acts 17:28 – Paul quotes the writings of the pagan poets when he taught at the Aeropagus. Thus, Paul appeals to sources outside of Scripture to teach about God.
1 Cor. 5:9-11 - this verse shows that a prior letter written to Corinth is equally authoritative but not part of the New Testament canon. Paul is again appealing to a source outside of Scripture to teach the Corinthians. This disproves Scripture alone.
1 Cor. 11:2 - Paul commends the faithful to obey apostolic tradition, and not Scripture alone.
Phil. 4:9 - Paul says that what you have learned and received and heard and seen in me, do. There is nothing ever about obeying Scripture alone.
Col. 4:16 - this verse shows that a prior letter written to Laodicea is equally authoritative but not part of the New Testament canon. Paul once again appeals to a source outside of the Bible to teach about the Word of God.
1 Thess. 2:13 – Paul says, “when you received the word of God, which you heard from us..” How can the Bible be teaching first century Christians that only the Bible is their infallible source of teaching if, at the same time, oral revelation was being given to them as well? Protestants can’t claim that there is one authority (Bible) while allowing two sources of authority (Bible and oral revelation).
1 Thess. 3:10 - Paul wants to see the Thessalonians face to face and supply what is lacking. His letter is not enough.
2 Thess. 2:14 - Paul says that God has called us "through our Gospel." What is the fullness of the Gospel?
2 Thess. 2:15 - the fullness of the Gospel is the apostolic tradition which includes either teaching by word of mouth or by letter. Scripture does not say "letter alone." The Catholic Church has the fullness of the Christian faith through its rich traditions of Scripture, oral tradition and teaching authority (or Magisterium).
2 Thess 3:6 - Paul instructs us to obey apostolic tradition. There is no instruction in the Scriptures about obeying the Bible alone (the word "Bible" is not even in the Bible).
1 Tim. 3:14-15 - Paul prefers to speak and not write, and is writing only in the event that he is delayed and cannot be with Timothy.
2 Tim. 2:2 - Paul says apostolic tradition is passed on to future generations, but he says nothing about all apostolic traditions being eventually committed to the Bible.
2 Tim. 3:14 - continue in what you have learned and believed knowing from whom you learned it. Again, this refers to tradition which is found outside of the Bible.
James 4:5 - James even appeals to Scripture outside of the Old Testament canon ("He yearns jealously over the spirit which He has made...")
2 Peter 1:20 - interpreting Scripture is not a matter of one's own private interpretation. Therefore, it must be a matter of "public" interpretation of the Church. The Divine Word needs a Divine Interpreter. Private judgment leads to divisions, and this is why there are 30,000 different Protestant denominations.
2 Peter 3:15-16 - Peter says Paul's letters are inspired, but not all his letters are in the New Testament canon. See, for example, 1 Cor. 5:9-10; Col. 4:16. Also, Peter's use of the word "ignorant" means unschooled, which presupposes the requirement of oral apostolic instruction that comes from the Church.
2 Peter 3:16 - the Scriptures are difficult to understand and can be distorted by the ignorant to their destruction. God did not guarantee the Holy Spirit would lead each of us to infallibly interpret the Scriptures. But this is what Protestants must argue in order to support their doctrine of sola Scriptura. History and countless divisions in Protestantism disprove it.
1 John 4:1 - again, God instructs us to test all things, test all spirits. Notwithstanding what many Protestants argue, God's Word is not always obvious.
1 Sam. 3:1-9 - for example, the Lord speaks to Samuel, but Samuel doesn't recognize it is God. The Word of God is not self-attesting.
1 Kings 13:1-32 - in this story, we see that a man can't discern between God's word (the commandment "don't eat") and a prophet's erroneous word (that God had rescinded his commandment "don't eat"). The words of the Bible, in spite of what many Protestants must argue, are not always clear and understandable. This is why there are 30,000 different Protestant churches and one Holy Catholic Church.
Gen. to Rev. - Protestants must admit that knowing what books belong in the Bible is necessary for our salvation. However, because the Bible has no "inspired contents page," you must look outside the Bible to see how its books were selected. This destroys the sola Scriptura theory. The canon of Scripture is a Revelation from God which is necessary for our salvation, and which comes from outside the Bible. Instead, this Revelation was given by God to the Catholic Church, the pinnacle and foundation of the truth (1 Tim. 3:15).

[gilbert.repunte]

Unsa man jud diay sakto nga mode of baptism sa bata ug pilay edad angayan bautismohan?
33,000 denomination? Tibuok kalibotan ni nga data?
Sa pilipinas murag 11,000 or more..sakto ba bro?
Lamdage pod me ninyo bro kay nagsubay me sa forum ninyo

[MasterK]

Unsa man jud diay sakto nga mode of baptism sa bata ...?

palihug try basa diri bro ai: Baptism: Immersion Only? | Catholic Answers

...ug pilay edad angayan bautismohan?

sa catholic morag the earliest is highly suggested ra man bro. sa akong nabasahan diri: Baptism at an older age? - Catholic Answers Forums

33,000 denomination? Tibuok kalibotan ni nga data?

Oo sa tibouk kalibutan bro matod pang Google.

[noy]

hello folks! kmusta man mu dri? hehe..

[SioDenz]

from: Infant Baptism | Catholic Answers

"Rise and be baptized, and wash away your sins, calling on his name" (Acts 22:16). These commands are universal, not restricted to adults.

-How can you call his name if you are an infant?

Further, these commands make clear the necessary connection between baptism and salvation, a
connection explicitly stated in 1 Peter 3:21: "Baptism . . . now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ."

-How can an Infant Possibly APPEAL to god?