Showing posts with label Scott Hahn. Show all posts
Showing posts with label Scott Hahn. Show all posts

Tuesday, October 18, 2022

Franciscan University, Scott Hahn host event of conservative speakers advocating biblical lawmaking

 

'New Right' academics argue for biblical lawmaking at Steubenville conference

Franciscan University's 'Restoring a Nation' event featured a who's who lineup of influential speakers in the national conservative movement, including Republican Ohio Senate candidate J.D. Vance



Republican Senate Candidate J.D. Vance, author of the best-selling memoir "Hillbilly Elegy," speaks about life on the campaign trail during the Oct. 7-8 conference, "Restoring A Nation: The Common Good in the American Tradition," at Franciscan University of Steubenville in Steubenville, Ohio. (NCR photo/Brian Fraga)

Franciscan University of Steubenville, the conservative Catholic university in eastern Ohio, hosted a two-day conference in October where leading "New Right" nationalists, "post-liberal" conservatives and Catholic integralists declared that America's "liberal consensus" has come to an end.

Several speakers articulated a vision of the United States where domestic manufacturing is not only revived and globalization reigned in, but where traditional Christian morality is restored to a central place in society and mainstream culture, and where leaders in government are comfortable using political power to enforce those religious values and punish "woke" progressives.

"Overt biblically grounded lawmaking, a concomitant biblically informed constitutional jurisprudence, and an approach to God in the public square that we might think of as an ecumenical integralism, represents our only hope for recovery at this late hour in our ailing, decadent republic," Josh Hammer, a Newsweek opinion editor, said during one panel discussion.

The conference, entitled "Restoring a Nation: The Common Good in the American Tradition" and held Oct 7-8, featured a who's who lineup of influential speakers in the national conservative movement, where grassroots momentum has been building on the right since former President Donald Trump in 2016 shook up the Republican establishment with his nationalistic rhetoric, hardline partisanship and bare-knuckled style of political combat against his liberal critics.

Disaffected by secularization, social media censorship, the legal recognition of same-sex marriage and the widening societal acceptance of LGBTQ rights, the conference speakers described an America in crisis, where tyrannical forces in "Big Tech," media, academia, government and industry are cracking down on and isolating social conservatives and religious traditionalists in the United States.

"Look around you. … Does the world look free?" said Sohrab Ahmari, a former New York Post op-ed editor and current fellow at Franciscan University's Veritas Center for Ethics in Public Life, who helped organize the conference. Ahmari spoke about "privatized coercion" in the market economy that he said subjugates American consumers and workers.

"If China treated workers the way Amazon does, American elites would be outraged," Ahmari said.

Rachel Bovard, senior director of policy at the Conservative Partnership Institute think tank, attacked the "woke industrial complex," which she described as the "axis of Big Tech, Chinese and corporate totalitarianism." She characterized the Pentagon — which in 2021 announced new guidelines to allow transgender people to enlist and serve openly — as "woke."

"If the last 30 years has taught us anything, it's that the left's fascist orgy is not somehow going to abate," Bovard said. "No one knows what lunacy is coming next, but we all know what's eventually coming: normalized pederasty, forced euthanasia, postnatal abortion, persecuting dissident faiths, disqualifying religious traditionalists and political conservatives from banking, property rights and public benefits."

To prevent that dystopian future, several conference speakers called for a restoration of Christian values, where abortion and gender reassignment surgeries are outlawed, traditional marriage and large families are supported by generous state subsidies and paid parental leave, where prayer is readmitted to public schools and commerce is banned on Sundays.


 world is possible, namely, Hungary," said Gladden Pappin, a University of Dallas political scientist who has lauded the regime of Hungarian Prime Minister Viktor Orban, a populist authoritarian who has been criticized in western Europe for turning Hungary into an "illiberal democracy" where freedoms of the press and judiciary are curtailed.

"Post-liberal" speakers such as Chad Pecknold,* a theology professor at the Catholic University of America, said establishment Republicans and mainstream conservatives who espouse neoliberal principles such as limited government, deregulation and free market capitalism are incapable of countering "left liberal materialism."

"You can't respond to left liberalism with liberalism," said Pecknold, who like other speakers criticized the idea of a "values neutral" or secular public square where the state does not endorse a religious framework or societal outlook. Pecknold spoke of the necessity of a "public orientation to God," which he said could be reflected "in concrete ways" with certain national holidays, civic liturgies and "sabbath" laws.

"A perfect society has elevating power to unite us to our final end, which is God," Pecknold said.

Though the U.S. Constitution's First Amendment prohibits the establishment of an official state religion, several of the conference's Catholic speakers articulated their dissatisfaction with a religiously neutral American civil society.

"The idea that a civil society should be neutral between authentic sacraments and their parodies, between the life of grace and the life of vain self-reliance, is incoherent, amoral and ultimately self-defeating," said Scott Hahn, a Franciscan University theology and scripture professor who has become well known in Catholic circles for his appearances on EWTN, the conservative Catholic media conglomerate.

Hahn bemoaned the United States' current political and social order that he said does not allow the "sacramental nature of society to flourish," which he described as a "denial of reality" since he said human beings "are not just social animals, but ecclesial animals too."

Mary Imparato, chairwoman of political science at Belmont Abbey College, recalled a trip to Washington as a young woman where she said she found herself disagreeing with other Catholic students who were not comfortable with the idea of contraception being banned by law or an image of the Virgin Mary one day replacing the Statue of Freedom atop the U.S. Capitol building.

Harvard Law Professor Adrian Vermeule, who has advocated for the kind of "common-good constitutionalism" that would empower the state to legislate public morality, also spoke at the conference. He focused his remarks on defending the authority of the federal bureaucracy, also called the "administrative state," to uphold the common good.

"There is no alternative to the administrative state. There is no dismantling of it. To dismantle it would be to dismantle the American constitutional order," said Vermeule, who also defended the prerogatives of federal agencies in a panel entitled, "The Wisdom of the New Deal Tradition."

"The New Deal was a spectacular success," Vermeule said. Patrick J. Smith, a contributor to The Josias, an online journal of Catholic integralist thought, said during the panel that reexamining the New Deal in a favorable light had been "an unbroken thread" in the conference.

The national conservative-integralist embrace of President Franklin D. Roosevelt's expansive New Deal project marks a significant point of departure from the mainstream conservatism that since President Ronald Reagan in the 1980s has espoused small government, laissez-faire economics and free trade. Those policies, several speakers at the Franciscan University conference said, have resulted in deindustrialization, hollowed-out cities in the Rust Belt, frayed social bonds, and the kind of hopelessness and despair in those communities that have exacerbated the national opioid crisis.

"This is our world. This is what we see every day, and this is what we accept as normal, of what progress looks like. This might even be what we call the blessings of liberty, the way it is," said Patrick Deneen, a University of Notre Dame political science professor and leading post-liberal academic.

Deneen showed the audience photographs of German and American cities, taken before and after World War II. He said the United States adopted the Marshall Plan to rebuild German cities to their former glory but allowed places like Detroit, Steubenville and South Bend, Indiana, to fall victim to ruthless global market forces.

"I want to suggest that we actually lost the war," Deneen said. "What we're seeing is evidence of a kind of bombardment, of a literal destruction of our nation, that has been in a sense a war fought against us, or certainly the people in these places."

Echoing progressive critiques of unfettered capitalism, Rusty Reno — the editor of the conservative First Things journal — told the Franciscan audience that capitalism has "imperial ambitions." He also said that capitalism makes "alluring promises of prosperity and freedom" but instead delivers "many forms of bondage and many pathologies."

"This is the time to think heretical thoughts, and I think that's much needed in 2022," said Reno, who called on the American political right to rethink its longstanding belief that markets are self-correcting and self-limiting, a position he dismissed as utopian.

On matters of political and economic policy, Hammer, the Newsweek opinion editor, said the New Right "is more nationalistic, more communitarian and invested in cultivating and advancing the material conditions" of "real people who lead real lives." He espoused protective tariffs and "prudential antitrust enforcement to prevent corporate tyranny."

But while centering economic policy proposals on the nuclear family, Hammer suggested that culture war issues are at "the very heart and soul of the New Right." He said the movement supports proposals such as extending the U.S. Constitution's 14th Amendment's equal protection clause to unborn children, banning gender reassignment surgery for everyone — not just minors — and overturning the U.S. Supreme Court's precedents to return the Bible and prayer to public schools.

"The New Right recognizes the only viable force capable of withstanding and turning back the woke onslaught is religion, which in America means Christianity," said Hammer, who suggested that using the state to subdue progressives can be "both popular and successful."

A politician who has aligned himself with the national conservatism on display at Franciscan University is J.D. Vance, a first-time Republican candidate running for the open U.S. Senate seat in Ohio. Vance, author of the bestselling memoir Hillbilly Elegy, was the conference's final speaker. He described life on the campaign trail, the importance of raising money as a candidate, and a "ruling class" that he said is corrupt and despises working-class people.

"It's not easy to be on the vanguard of a new Republican Party when so many people are getting rich off doing things the old way," Vance said. The audience of roughly 200 people, nearly all of them white, gave him a standing ovation.

Saturday, February 9, 2019

The incredible amazing witness to the truth of Catholicism and the Mass by Scott Hahn


How a Presbyterian preacher found the Catholic Church



If every Catholic understood the Mass as well as Dr. Scott Hahn, the liturgy might no longer feel, to some, like an obligation but like an invitation to share Jesus and his love for all.
In an hour-long presentation, “Believing is Seeing the Mystery,” Jan. 25 in Tulane University’s Dixon Hall, Hahn regaled the packed auditorium with his personal conversion as a Presbyterian minister and biblical scholar to spreading God’s word as a Catholic.
Hahn is the Father Michael Scanlon Chair of Biblical Theology at Franciscan University in Steubenville, Ohio, where he has taught since 1990.
“You don’t have to die to go to heaven,” Hahn said. “All you have to do as Catholics is go to Mass, and heaven is where we are. The angels and saints are who we’re with. Their song, their sacrifice, their prayers are all the same as ours,” capturing the truth of the mystery of faith.
Having studied theology and learned Greek and Latin in undergraduate and graduate-level coursework, Hahn, the author of 40-plus books and the St. Paul Center founder, thought he knew the Christian faith in the Bible. 
Then, he experienced his first Catholic Mass on Marquette University’s campus while enrolled in a Ph.D. program and teaching theology. The writings of the early Catholic fathers unfolded before him in the Liturgy of the Word and the Liturgy of the Eucharist.
“My life journey has been a series of signs that I missed – and then found,” Hahn said.
Study brought truth
He described his journey from being agnostic at age 13, needing “a sign to prove that there really was a God”; then needing a sign to discover that God cared about him and was true; then “following the trail I found in sacred Scripture, I eventually discovered that the Catholic Church offers something that is almost too good to be true, but, if you follow the signs, you discover it’s true and real, and it’s what we call the Mass.”
Hahn said he had to dial down the intellectual pride that defined him through his knowledge of science, philosophy and logical proof and open his mind and heart to discover the mercy of God. 
“I knew what Apocalypse wasn’t, but didn’t know what it was,” he said.
Hahn studied at Gordon-Conwell Theological Seminary in Massachusetts, which he called the “Harvard of evangelical theology,” to become an ordained Presbyterian minister. Yearning to preach something original and true to his congregation, Hahn turned to second-, third- and fourth-century Catholic forefathers such as St. Augustine and a doctor of the church, St. Jerome. 
Parallels unmistakable
He couldn’t deny the parallels between the beginnings of the church in the Bible and what is continued today through readings at Catholic Mass: Moses needed to be saved from the pharaohs; Jesus needed to be saved by Joseph, fleeing to Egypt with his family. Like Moses, Jesus fasted for 40 days and nights, and, like Moses, who after fasting received the Law of the Covenant (the Ten Commandments) and gave it to the people of Israel, Jesus gave the law of the new covenant through the Sermon on the Mount. Moses appointed 12 elders to direct the people of God; Jesus selected 12 disciples.
  Hahn continued to follow the signs. While preaching as a Presbyterian minister about the holy Eucharist, Hahn was struck by St. Augustine’s words about the old being revealed and fulfilled in the new. Hahn’s preaching on John’s narrative in Chapter 6 of Jesus’ “Bread of Life” discourse on the Sea of Galilee – Jesus giving his flesh as the new manna – stymied him as it did the Jews before him. 
“For the bread of God is that which comes from heaven and gives life to the world (33). … I am the bread of life’ whoever comes to me will never hunger, and whoever believes in me will never thirst (35). … Whoever eats my flesh and drinks my blood has eternal life” (54). 
Hahn said St. Augustine teaches how critical it is to understand the context of what Jesus was saying to his disciples. He spoke about being the “bread of life” immediately after he had multiplied the five loaves and two fishes to feed the multitudes near the time of the Jewish Passover.
“Jesus, as the new Moses is giving a new law, a new Covenant, a new Exodus;  you can’t have an exodus before you have a Passover, and that’s just not true in the old, but also in the new.” He explained at the first Passover, three things were done – an unblemished male lamb was sacrificed; his blood was sprinkled on the altar; and his flesh was eaten. Jesus knew he would have to give his life (as the Lamb of God), shed his new blood for sins and make provisions for the Eucharist (the new Covenant), so he prepared his disciples for what they had to do in the Eucharist. The Eucharist and Calvary were one in the same. 
As his and his congregation’s understanding deepened of what was happening at what they called their “Lord’s Supper,” that celebration increased from quarterly to weekly and was renamed the “Eucharist.” 
This understanding of the Eucharist led him to the Catholic faith, and, in less than two years as a Presbyterian pastor, he resigned from his pastorate and seminary teaching. He began voraciously reading books, including those by then-Cardinal Joseph Ratzinger (Pope Benedict XVI) that clarified, for him, that the signs of the liturgy are not just symbols. 
Marquette Mass opened eyes
That Mass at Marquette with the opening rite, the penitential rite and assurance of pardon was a perfect match for the first four or five elements of what was described in second-century worship. The lector read the Bible in the Liturgy of the Word, which impressed him, not knowing Catholics did that. 
When he heard the Catholic priest pronounce the words of consecration for the first time, holding up the host, “That’s when I felt like all my intellectual questions, all my doubts were sort of draining out of my head,” he said. “I am sitting in the back of Mass saying, ‘My Lord and my God, that’s not bread, that’s you.’”
He knew it was the fulfillment of the Passover, the proof that Jesus said to the apostles and now 2,000 years later.
“This book that I had studied, I had translated … I never knew what it was until those moments of grace where suddenly the signs are so visible,” Hahn said. “Was I in a basement chapel or suddenly whisked off to Jerusalem so that I could experience the same psalms, the same prayers, the same sacrifice that John describes in his visions that are shared by the angels and the saints and the martyrs up there?
“I was falling head over heels in love with the Lord, not only in the Scriptures, but now in the word made flesh. … The incarnation of the Lord is not just a past event. Suddenly, I began to realize that he was just as present in the Eucharist today as he was in Palestine.”
Hahn converted to Catholicism in 1986; his wife followed in 1990, and he has two sons studying for the priesthood. 
“Now, over 30 years later, it is new and exciting to me and will never get old,” he said.
Hahn told the audience not to fret over world happenings today.
“Jesus Christ is still the Lord of Lords and the King of Kings, and he governs history, our world, our state and even the New Orleans Saints,” he said, laughing. “We give the Lord our heart, our trust, because that’s what he gave us.”
The talk was sponsored by a grant awarded to the Tulane Catholic Center to expose Catholic college students to the Mass. Dominican Father Tom Schaefgen, director, saw the talk as a way “to unlock the beauty, mystery and power of the Mass for the next generation to encounter God in his splendor.”
Hahn will return to Louisiana March 30, from 9 a.m.-3 p.m., speaking on “Wisdom for Our Lenten Journey: The Holy Family and Your Family: An Event with Scott Hahn and Matthew Leonard,” at the Castine Center, 63350 Pelican Drive, Mandeville. To register, go to stpaulcenter.com and click events and scroll to talks.

Thursday, January 19, 2012

Praying for Scott Hahn

Prayers for Dr. Scott Hahn’s Recovery

Dr. Scott Hahn, a theology professor at Franciscan University, had his colon rupture.   Before the surgery a priest made it in time to administer the Sacrament of Anointing of the sick.  He had eighteen inches of his colon removed.   He had a successful surgery.  Scott Hahn’s wife Kimberly said that he is coping well due to being given morphine but tomorrow (meaning today) will be a tough day because he will be forced to get up and move around. She asked for prayer that the stitches hold and no infection sets in.  My thoughts and prayers go out to him and his family.
From Dr. Hahn: “Came out of successful two-hour surgery with lots of gratitude and pain. Will be in hospital for next 3-5 days; 2-4 weeks in recovery. Your prayers are greatly appreciated. AMDG”

Friday, July 8, 2011

He came home to the Catholic Church and his roadmap is the Bible

>>>This article stands on its' own but I could not help but comment.  So many prominent Christians who set out to use Scripture to disprove the Catholic Church are often surprised that His Word leads them to His Church.  Look particularly at #8.  How powerful.  And if you want more of the same, google Scott Hahn and his lifelong obsession with disproving Catholicism only to become one of the Catholic Church's greatest evangelists/teacher!!


The Verses I Never Saw – Marcus Grodi
June 7, 2011


One of the more commonly shared experiences of Protestant converts to the Catholic Church is the discovery of verses “we never saw.” Even after years of studying, preaching, and teaching the Bible, sometimes from cover to cover, all of a sudden a verse “we never saw” appears as if by magic and becomes an “Aha!” mind-opening, life- altering messenger of spiritual “doom”! Sometimes it’s just recognizing an alternate, clearer meaning of a familiar verse, but often, as with some of the verses mentioned below, it literally seems as if some Catholic had snuck in during the night and somehow put that verse there in the text!

The list of these surprise verses is endless, depending especially on a convert’s former religious tradition, but the following are a few key verses that turned my heart toward home. This article is a reprint from the topic I covered on the July 31, 2006 broadcast of The Journey Home on EWTN.

1. Proverbs 3:5-6

Trust in the LORD with all your heart, and do not rely on your own insight. In all your ways acknowledge him, and he will make straight your paths.


Ever since my adult re-awakening (read “born-again experience”) at age 21, this Proverb has been my “life verse.” It rang true as a guide for all aspects of my life and ministry, but then during my nine years as a Presbyterian minister, I became desperately frustrated by the confusion of Protestantism. I loved Jesus and believed that the Word of God was the one trustworthy, infallible rule of faith. But so did lots of the non- Presbyterian ministers and laymen I knew: Methodists, Baptists, Lutherans, Pentecostals, Congregationalists, etc., etc., etc . . . The problem was that we all came up with different conclusions, sometimes radically different, from the same verses. How does one “trust in the Lord with all your heart”? How can you make sure your not “leaning on your own understanding”? We all had different opinions and lists of requirements. A verse I had always trusted suddenly became nebulous, immeasurable, and unreachable.

2. 1 Timothy 3: 14-15

I hope to come to you soon, but I am writing these instructions to you so that, if I am delayed, you may know how one ought to behave in the household of God, which is the church of the living God, the pillar and bulwark of the truth.


Scott Hahn pulled this one on me. “So, Marc, what is the pillar and foundation of truth?” I answered, “The Bible, of course.” “Oh yeah? But what does the Bible say?” “What do you mean?” When he told me to look up this verse, I suspected nothing. I had taught and preached through First Timothy many times. But when I read this verse, it was as if it had suddenly appeared from nowhere, and my jaw dropped. The Church!? Not the Bible? This alone sent my mind and essentially my whole life reeling; the question of which Church was one I was not ready to broach.

3. 2 Timothy 3:14-17

But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus. All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.


Verses 16-17 were the texts I and others had always turned to buttress our belief in sola Scriptura, so to this I quickly turned my attention. Among many things, three important things became very clear, for the first time: (1) when Paul used the term “scripture” in this verse, he could only have meant when we call the Old Testament. The New Testament canon would not be established for another 300 years! (2) “All” scripture does not mean “only” scripture nor specifically what we have in our modern bibles. And (3), the emphasis in the context of this verse (vereses 14-15) is the trustworthiness of the oral tradition Timothy had received from his mother and others—not sola Scriptura!

4. 2 Thessalonians 2:15

So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.


This was another “too-hot-to-handle” verse Scott threw in my lap. The traditions (Dare I say, traditions) that these early Christian were to hold fast to were not just the written letters and Gospels that would eventually make up the New Testament, but the oral tradition. And even more significant, the context of Paul’s letters indicates that his normal, preferred way of passing along “what he had received” was orally; his written letters were an accidental, sometimes unplanned add-on, dealing with immediate problems—leaving unsaid so much of what they had learned through oral teaching.

5. Matthew 16:13-19

Now when Jesus came into the district of Caesare’a Philip’pi, he asked his disciples, “Who do men say that the Son of man is?” And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”


There is so much to discuss in this verse, so much I never saw. I always knew that Catholics used this to argue Petrine authority but I wasn’t convinced. To the naively ignorant, the English words “Peter” and “rock” are so different that it’s obvious that Jesus was referring to the faith Simon Peter received as a gift from the Father. For the more informed seminary educated Bible students, like myself, I knew that behind the English was the Greek, where one discovered that Peter is the translation of petros, meaning little pebble, and rock is the translation of petra, large boulder. Again an obvious disconnect, so so for years I believed and taught specifically against Petrine authority. Then, through the reading of Karl Keating’s wonderful book, Catholicism and Fundamentalism, I realized the implications of something I knew all along: behind the Greek was the Aramaic which Jesus originally spoke, in which the word for Peter and rock are identical—kepha. Once I saw that Jesus had said essentially “You are kepha and on this kepha I will build my Church,” I knew I was in trouble.

6. Revelation 14:13

And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord henceforth.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”


For years, as a Calvinist preacher, I recited this verse in every funeral graveside service. I believed and taught sola fide and discounting any place for works in the process of our salvation. But then, after my last funeral service as a minister, a family member of the deceased cornered me. He asked, with a tremble in his voice, “What did you mean that Bill’s deeds follow him?” I don’t remember my response, but this was the first time I became aware of what I had been saying. This began a long study on what the New Testament and then the Early Church Fathers taught about the mysterious but necessary synergistic connection between our faith and our works.

7. Romans 10:14-15

But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher? And how can men preach unless they are sent?


I had always used these verses to defend the central importance of preaching and why I, therefore, had given up my engineering career for seminary and the great privilege of becoming a preacher of the Gospel! And I was never bothered by the last phrase about the need of being “sent,” because I could point to my ordination where a cackle of local ministers, elders, deacons, and laymen laid their hands on my sweaty head to send me forth in the Name of Jesus. But then, first through my reading of the history and writings of the Early Church Fathers and second through my re-reading of the scriptural context of Paul’s letters, I realized that Paul emphasized the necessity of being “sent” because the occasion of his letters was to combat the negative, heretical influences of self-appointed false teachers. I had never thought of myself as a false teacher, but by what authority did those people send me forth? Who sent them? In this I realized the importance of Apostolic [those who have been sent] succession.

8. John 15:4 and 6:56

Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.


He who eats my flesh and drinks my blood abides in me, and I in him. The book of the Bible I most preached on was the Gospel of John and my most preached on section John 15, the analogy of the vine and the branches. I bombarded my congregations with the need to “abide” or “remain” in Christ. But what does this mean? I always had an answer, but when I saw “for the first time” the only verse where Jesus himself defines clearly what we must do to abide in Him, I was floored. “He who eats my flesh and drinks my blood abides in me and I in him.” This led me to study a boatload of verses in John 6 “I had never seen before,” and in the end, when it came accepting Jesus at His word on the Eucharist, I had only one answer: “Where else can we go? Only you have the words of life.”

9. Colossians 1:24

Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the church.


I don’t know if I purposely avoided this or just blindly missed it, but for the first 40- years of my life I never saw this verse. And to be honest, when I finally saw it, I still didn’t know what to do with it. Nothing in my Lutheran, Congregationalist, or Presbyterian backgrounds helped me understand how I or anyone could rejoice in suffering, and especially why anything was needed to complete the suffering of Christ: nothing was lacking! Christ’s suffering, death, and resurrection were sufficient and complete! To say anything less was to attack the omnipotent completeness of God’s sovereign grace. But then again, this was the apostle Paul speaking in inerrant, infallible Scripture. And we were to imitate him as he imitated Jesus. It took a reading of Pope John Paul II’s encyclical on the meaning of suffering to open my eyes to the beautiful mystery of redemptive suffering.

10. Luke 1:46-49

And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name.”


Finally the hardest hurdle for so many Protestant converts to get over: our Blessed Mother Mary. For most of my life, the only place Mary came into the picture was at Christmas—and dare I say, as a statue! But I never referred to her as “blessed.” Yet Scripture says all generations will call her blessed. Why wasn’t I? This led me to see other verses for the first time, including John 17 where from the cross Jesus giave his mother into the keeping of John, rather than any supposed siblings, and by grace I began, in imitation of my Lord and Savior and eternal brother Jesus, to recognize her, too, as my loving Mother.