Testimony of a Former Irish Priest

BereanBeacon.Org ^ | Richard Peter Bennett

[Titus Quinctius Cincinnatus]

The Early Years

Born Irish, in a family of eight, my early childhood was fulfilled and happy. My father was a colonel in the Irish Army until he retired when I was about nine. As a family, we loved to play, sing, and act, all within a military camp in Dublin.

We were a typical Irish Roman Catholic family. My father sometimes knelt down to pray at his bedside in a solemn manner. My mother would talk to Jesus while sewing, washing dishes, or even smoking a cigarette. Most evenings we would kneel in the living room to say the Rosary together. No one ever missed Mass on Sundays unless he was seriously ill. By the time I was about five or six years of age, Jesus Christ was a very real person to me, but so also were Mary and the saints. I can identify easily with others in traditional Catholic nations in Europe and with Hispanics and Filipinos who put Jesus, Mary, Joseph, and other saints all in one boiling pot of faith.

The catechism was drilled into me at the Jesuit School of Belvedere, where I had all my elementary and secondary education. Like every boy who studies under the Jesuits, I could recite before the age of ten five reasons why God existed and why the Pope was head of the only true Church. Getting souls out of Purgatory was a serious matter. The often quoted words, "It is a holy and a wholesome thought to pray for the dead that they may be loosed from sins," were memorized even though we did not know what these words meant. We were told that the Pope as head of the Church was the most important man on earth. What he said was law, and the Jesuits were his right-hand men. Even though the Mass was in Latin, I tried to attend daily because I was intrigued by the deep sense of mystery which surrounded it. We were told it was the most important way to please God. Praying to saints was encouraged, and we had patron saints for most aspects of life. I did not make a practise of that, with one exception: St. Anthony, the patron of lost objects, since I seemed to lose so many things.

When I was fourteen years old, I sensed a call to be a missionary. This call, however, did not affect the way in which I conducted my life at that time. Age sixteen to eighteen were the most fulfilled and enjoyable years a youth could have. During this time, I did quite well both academically and athletically.

I often had to drive my mother to the hospital for treatments. While waiting for her, I found quoted in a book these verses from Mark 10:29-30, "And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." Not having any idea of the true salvation message, I decided that I truly did have a call to be a missionary.

Trying To Earn Salvation I left my family and friends in 1956 to join the Dominican Order. I spent eight years studying what it is to be a monk, the traditions of the Church, philosophy, the theology of Thomas Aquinas, and some of the Bible from a Catholic standpoint. Whatever personal faith I had was institutionalized and ritualized in the Dominican religious system. Obedience to the law, both Church and Dominican, was put before me as the means of sanctification. I often spoke to Ambrose Duffy, our Master of Students, about the law being the means of becoming holy. In addition to becoming "holy," I wanted also to be sure of eternal salvation. I memorized part of the teaching of Pope Pius XII in which he said, "...the salvation of many depends on the prayers and sacrifices of the mystical body of Christ offered for this intention." This idea of gaining salvation through suffering and prayer is also the basic message of Fatima and Lourdes, and I sought to win my own salvation as well as the salvation of others by such suffering and prayer.

In the Dominican monastery in Tallaght, Dublin, I performed many difficult feats to win souls, such as taking cold showers in the middle of winter and beating my back with a small steel chain. The Master of Students knew what I was doing, his own austere life being part of the inspiration that I had received from the Pope's words. With rigor and determination, I studied, prayed, did penance, tried to keep the Ten Commandments and the multitude of Dominican rules and traditions.

Outward Pomp -- Inner Emptiness

Then in 1963 at the age of twenty-five I was ordained a Roman Catholic priest and went on to finish my course of studies of Thomas Aquinas at The Angelicum University in Rome. But there I had difficulty with both the outward pomp and the inner emptiness. Over the years I had formed, from pictures and books, pictures in my mind of the Holy See and the Holy City. Could this be the same city? At the Angelicum University I was also shocked that hundreds of others who poured into our morning classes seemed quite disinterested in theology. I noticed Time and Newsweek magazines being read during classes. Those who were interested in what was being taught seemed only to be looking for either degrees or positions within the Catholic Church in their homelands.

One day I went for a walk in the Colosseum so that my feet might tread the ground where the blood of so many Christians had been poured out. I walked to the arena in the Forum. I tried to picture in my mind those men and women who knew Christ so well that they were joyfully willing to be burned at the stake or devoured alive by beasts because of His overpowering love. The joy of this experience was marred, however, for as I went back in the bus I was insulted by jeering youths shouting words meaning "scum or garbage." I sensed their motivation for such insults was not because I stood for Christ as the early Christians did but because they saw in me the Roman Catholic system. Quickly, I put this contrast out of my mind, yet what I had been taught about the present glories of Rome now seemed very irrelevant and empty.

One night soon after that, I prayed for two hours in front of the main altar in the church of San Clemente. Remembering my earlier youthful call to be a missionary and the hundredfold promise of Mark 10:29-30, I decided not to take the theological degree that had been my ambition since beginning study of the theology of Thomas Aquinas. This was a major decision, but after long prayer I was sure I had decided correctly.

The priest who was to direct my thesis did not want to accept my decision. In order to make the degree easier, he offered me a thesis written several years earlier. He said I could useit as my own if only I would do the oral defense. This turned my stomach. It was similar to what I had seen a few weeks earlier in a city park: elegant prostitutes parading themselves in their black leather boots. What he was offering was equally sinful. I held to my decision, finishing at the University at the ordinary academic level, without the degree.

On returning from Rome, I received official word that I had been assigned to do a three year course at Cork University. I prayed earnestly about my missionary call. To my surprise, I received orders in late August 1964 to go to Trinidad, West Indies, as a missionary.

Pride, Fall, And A New Hunger

On October 1, 1964, I arrived in Trinidad, and for seven years I was a successful priest, in Roman Catholic terms, doing all my duties and getting many people to come to Mass. By 1972 I had become quite involved in the Catholic Charismatic Movement. Then, at a prayer meeting on March 16th of that year, I thanked the Lord that I was such a good priest and requested that if it were His will, He humble me that I might be even better. Later that same evening I had a freak accident, splitting the back of my head and hurting my spine in many places. Without thus coming close to death, I doubt that I would ever have gotten out of my self- satisfied state. Rote, set prayer showed its emptiness as I cried out to God in my pain.

In the suffering that I went through in the weeks after the accident, I began to find some comfort in direct personal prayer. I stopped saying the Breviary (the Roman Catholic Church's official prayer for clergy) and the Rosary and began to pray using parts of the Bible itself. This was a very slow process. I did not know my way through the Bible and the little I had learned over the years had taught me more to distrust it rather than to trust it. My training in philosophy and in the theology of Thomas Aquinas left me helpless, so that coming into the Bible now to find the Lord was like going into a huge dark woods without a map.

When assigned to a new parish later that year, I found that I was to work side-by-side with a Dominican priest who had been a brother to me over the years. For more than two years we were to work together, fully seeking God as best we knew in the parish of Pointe-a-Pierre. We read, studied, prayed, and put into practise what we had been taught in Church teaching. We built up communities in Gasparillo, Claxton Bay, and Marabella, just to mention the main villages. In a Catholic religious sense we were very successful. Many people attended Mass. The Catechism was taught in many schools, including government schools. I continued my personal search into the Bible, but it did not much affect the work we were doing; rather it showed me how little I really knew about the Lord and His Word. It was at this time that Philippians 3:10 became the cry of my heart, "That I may know him, and the power of his resurrection...."

About this time the Catholic Charismatic movement was growing, and we introduced it into most of our villages. Because of this movement, some Canadian Christians came to Trinidad to share with us. I learned much from their messages, especially about praying for healing. The whole impact of what they said was very experience-oriented but was truly a blessing, insofar, as it got me deeply into the Bible as an authority source. I began to compare scripture with scripture and even to quote chapter and verse! One of the texts the Canadians used was Isaiah 53:5, "...and with his stripes we are healed." Yet in studying Isaiah 53, I discovered that the Bible deals with the problem of sin by means of substitution. Christ died in my place. It was wrong for me to try to expidite or try to cooperate in paying the price of my sin.

"If by grace, it is no more of works, otherwise grace is no more grace.." Romans 11:6. "All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all" (Isaiah 53:6).

One particular sin of mine was getting annoyed with people, sometimes even angry. Although I asked forgiveness for my sins, I still did not realize that I was a sinner by the nature which we all inherit from Adam. The scriptural truth is, "As it is written, There is none righteous, no, not one" (Romans 3:10), and "For all have sinned, and come short of the glory of God" (Romans 3:23). The Catholic Church, however, had taught me that the depravity of man, which is called "original sin," had been washed away by my infant baptism. I still held this belief in my head, but in my heart I knew that my depraved nature had not yet been conquered by Christ.

"That I may know him, and the power of his resurrection..." (Philippians 3:10) continued to be the cry of my heart. I knew that it could be only through His power that I could live the Christian life. I posted this text on the dashboard of my car and in other places. It became the plea that motivated me, and the Lord who is Faithful began to answer.

The Ultimate Question

First, I discovered that God's Word in the Bible is absolute and without error. I had been taught that the Word is relative and that its truthfulness in many areas was to be questioned. Now I began to understand that the Bible could, in fact, be trusted. With the aid of Strong's Concordance, I began to study the Bible to see what it says about itself. I discovered that the Bible teaches clearly that it is from God and is absolute in what it says. It is true in its history, in the promises God has made, in its prophecies, in the moral commands it gives, and in how to live the Christian life. "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" (II Timothy 3:16-17).

This discovery was made while visiting in Vancouver, B.C., and in Seattle. When I was asked to talk to the prayer group in St. Stephen's Catholic Church, I took as my subject the absolute authority of God's Word. It was the first time that I had understood such a truth or talked about it. I returned to Vancouver, B.C. and in a large parish Church, before about 400 people, I preached the same message. Bible in hand, I proclaimed that "the absolute and final authority in all matters of faith and morals is the Bible, God's own Word."

Three days later, the archbishop of Vancouver, B.C., James Carney, called me to his office. I was then officially silenced and forbidden to preach in his archdiocese. I was told that my punishment would have been more severe, were it not for the letter of recommendation I had received from my own archbishop, Anthony Pantin. Soon afterwards I returned to Trinidad.

Church-Bible Dilemma

While I was still parish priest of Point-a-Pierre, Ambrose Duffy, the man who had so strictly taught me while he was Student Master, was asked to assist me. The tide had turned. After some initial difficulties, we became close friends. I shared with him what I was discovering. He listened and commented with great interest and wanted to find out what was motivating me. I saw in him a channel to my Dominican brothers and even to those in the Archbishop's house.

When he died suddenly of a heart attack, I was stricken with grief. In my mind, I had seen Ambrose as the one who could make sense out of the Church-Bible dilemma with which I so struggled. I had hoped that he would have been able to explain to me and then to my Dominican brothers the truths with which I wrestled. I preached at his funeral and my despair was very deep.

I continued to pray Philippians 3:10, "That I may know him, and the power of his resurrection...." But to learn more about Him, I had first to learn about myself as a sinner. I saw from the Bible (I Timothy 2:5) that the role I was playing as a priestly mediator -- exactly what the Catholic Church teaches but exactly opposite to what the Bible teaches -- was wrong. I really enjoyed being looked up to by the people and, in a certain sense, being idolized by them. I rationalized my sin by saying that after all, if this is what the biggest Church in the world teaches, who am I to question it? Still, I struggled with the conflict within. I began to see the worship of Mary, the saints, and the priests for the sin that it is. But while I was willing to renounce Mary and the saints as mediators, I could not renounce the priesthood, for in that I had invested my whole life.

Tug-Of-War Years

Mary, the saints, and the priesthood were just a small part of the huge struggle with which I was working. Who was Lord of my life, Jesus Christ in His Word or the Roman Church? This ultimate question raged inside me especially during my last six years as parish priest of Sangre Grande (1979-1985). That the Catholic Church was supreme in all matters of faith and morals had been dyed into my brain since I was a child. It looked impossible ever to change.

Rome was not only supreme but always called "Holy Mother." How could I ever go against "Holy Mother," all the more so since I had an official part in dispensing her sacraments and keeping people faithful to her? In 1981, I actually rededicated myself to serving the Roman Catholic Church while attending a parish renewal seminar in New Orleans. Yet when I returned to Trinidad and again became involved in real life problems, I began to return to the authority of God's Word. Finally the tension became like a tug-of-war inside me. Sometimes I looked to the Roman Church as being absolute, sometimes to the authority of the Bible as being final. My stomach suffered much during those years; my emotions were being torn. I ought to have known the simple truth that one cannot serve two masters. My working position was to place the absolute authority of the Word of God under the supreme authority of the Roman Church.

This contradiction was symbolized in what I did with the four statues in the Sangre Grande Church. I removed and broke the statues of St. Francis and St. Martin because the second commandment of God's Law declares in Exodus 20:4, "Thou shalt not make unto thee any graven image...." But when some of the people objected to my removal of the statues of the Sacred Heart and of Mary, I left them standing because the higher authority, i.e., the Roman Catholic Church, said in its law Canon 1188: "The practise of displaying sacred images in the churches for the veneration of the faithful is to remain in force."

I did not see that what I was trying to do was to make God's Word subject to man's word. My Own Fault While I had learned earlier that God's Word is absolute, I still went through this agony of trying to maintain the Roman Catholic Church as holding more authority than God's Word, even in issues where the Church of Rome was saying the exact opposite to what was in the Bible.

How could this be? First of all, it was my own fault. If I had accepted the authority of the Bible as supreme, I would have been convicted by God's Word to give up my priestly role as mediator, but that was too precious to me. Second, no one ever questioned what I did as a priest.

Christians from overseas came to Mass, saw our sacred oils, holy water, medals, statues, vestments, rituals, and never said a word! The marvelous style, symbolism, music, and artistic taste of the Roman Church was all very captivating. Incense not only smells pungent, but to the mind it spells mystery.

The Turning Point

One day, a woman challenged me (the only Christian ever to challenge me in all my 22 years as a priest), "You Roman Catholics have a form of godliness, but you deny its power." Those words bothered me for some time because the lights, banners, folk music, guitars, and drums were dear to me. Probably no priest on the whole island of Trinidad had as colorful robes, banners, and vestments as I had. Clearly I did not apply what was before my eyes.

In October 1985, God's grace was greater than the lie that I was trying to live. I went to Barbados to pray over the compromise that I was forcing myself to live. I felt truly trapped. The Word of God is absolute indeed. I ought to obey it alone; yet to the very same God I had vowed obedience to the supreme authority of the Catholic Church. In Barbados I read a book in which was explained the Biblical meaning of Church as "the fellowship of believers." In the New Testament there is no hint of a hierarchy; "Clergy" lording it over the "laity" is unknown. Rather, it is as the Lord Himself declared "...one is your Master, even Christ; and all ye are brethren" (Matthew 23:8).

Now to see and to understand the meaning of church as "fellowship" left me free to let go of the Roman Catholic Church as supreme authority and depend on Jesus Christ as Lord. It began to dawn on me that in Biblical terms, the Bishops I knew in the Catholic Church were not Biblical believers. They were for the most part pious men taken up with devotion to Mary and the Rosary and loyal to Rome, but not one had any idea of the finished work of salvation, that Christ's work is done, that salvation is personal and complete. They all preached penance for sin, human suffering, religious deeds, "the way of man" rather than the Gospel of grace. But by God's grace I saw that it was not through the Roman Church nor by any kind of works that one is saved, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast" (Ephesians 2:8-9).

New Birth at Age 48

I left the Roman Catholic Church when I saw that life in Jesus Christ was not possible while remaining true to Roman Catholic doctrine. In leaving Trinidad in November 1985, I only reached neighboring Barbados. Staying with an elderly couple, I prayed to the Lord for a suit and necessary money to reach Canada, for I had only tropical clothing and a few hundred dollars to my name. Both prayers were answered without making my needs known to anyone except the Lord.

From a tropical temperature of 90 degrees, I landed in snow and ice in Canada. After one month in Vancouver, I came to the United States of America. I now trusted that He would take care of my many needs, since I was beginning life anew at 48 years of age, practically penniless, without an alien resident card, without a driver's license, without a recommendation of any kind, having only the Lord and His Word.

I spent six months with a Christian couple on a farm in Washington State. I explained to my hosts that I had left the Roman Catholic Church and that I had accepted Jesus Christ and His Word in the Bible as all-sufficient. I had done this, I said, "absolutely, finally, definitively, and resolutely." Yet far from being impressed by these four adverbs, they wanted to know if there was any bitterness or hurt inside me. In prayer and in great compassion, they ministered to me, for they themselves had made the transition and knew how easily one can become embittered. Four days after I arrived in their home, by God's grace I began to see in repentance the fruit of salvation. This meant being able not only to ask the Lord's pardon for my many years of compromising but also to accept His healing where I had been so deeply hurt. Finally, at age 48, on the authority of God's Word alone, by grace alone, I accepted Christ's substitutionary death on the Cross alone. To Him alone be the glory.

Having been refurbished both physically and spiritually by this Christian couple together with their family, I was provided a wife by the Lord, Lynn, born-again in faith, lovely in manner, intelligent in mind. Together we set out for Atlanta, Georgia, where we both got jobs.

A Real Missionary With A Real Message

In September 1988, we left Atlanta to go as missionaries to Asia. It was a year of deep fruitfulness in the Lord that once I would never have thought was possible. Men and women came to know the authority of the Bible and the power of Christ's death and resurrection. I was amazed at how easy it is for the Lord's grace to be effective when only the Bible is used to present Jesus Christ. This contrasted with the cobwebs of church tradition that had so clouded my 21 years in missionary garments in Trinidad, 21 years without the real message.

To explain the abundant life of which Jesus spoke and which I now enjoy, no better words could be used than those of Romans 8:1-2: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." It is not just that I have been freed from the Roman Catholic system, but that I have become a new creature in Christ. It is by the grace of God, and nothing but His grace, that I have gone from dead works into new life.

Testimony to the Gospel of Grace

Back in 1972, when some Christians had taught me about the Lord healing our bodies, how much more helpful it would have been had they explained to me on what authority our sinful nature is made right with God. The Bible clearly shows that Jesus substituted for us on the cross. I cannot express it better than Isaiah 53:5: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed." (This means that Christ took on himself what I ought to suffer for my sins. Before the Father, I trust in Jesus as my substitute.)

That was written 750 years before the crucifixion of our Lord. A short time after the sacrifice of the cross, the Bible states in I Peter 2:24: "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed."

Because we inherited our sin nature from Adam, we have all sinned and fallen short of the glory of God. How can we stand before a Holy God -- except in Christ -- and acknowledge that He died where we ought to have died? God gives us the faith to be born again, making it possible for us to acknowledge Christ as our substitute. It was Christ who paid the price for our sins: sinless, yet He was crucified. This is the true Gospel message. Is faith enough? Yes, born-again faith is enough. That faith, born of God, will result in good works including repentance: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Ephesians 2:10).

In repenting, we put aside, through God's strength, our former way of life and our former sins. It does not mean that we cannot sin again, but it does mean that our position before God has changed. We are called children of God, for so indeed we are. If we do sin, it is a relationship problem with the Father which can be resolved, not a problem of losing our position as a child of God in Christ, for this position is irrevocable. In Hebrews 10:10, the Bible says it so wonderfully: "...we are sanctified through the offering of the body of Jesus Christ once for all."

The finished work of Christ Jesus on the Cross is sufficient and complete. As you trust solely in this finished work, a new life which is born of the Spirit will be yours -- you will be born again.

The Present Day

My present task: the good work that the Lord has prepared for me to do is as an evangelist situated in the Pacific Northwest of the U.S.A. What Paul said about his fellow Jews I say about my dearly loved Catholic brothers: my heart's desire and prayer to God for Catholics is that they may be saved. I can testify about them that they are zealous for God, but their zeal is not based in God's Word but in their church tradition. If you understand the devotion and agony that some of our brothers and sisters in the Philippines and South America have put into their religion, you may understand my heart's cry: "Lord, give us a compassion to understand the pain and torment of the search our brothers and sisters have made to please You. In understanding pain inside the Catholic hearts, we will have the desire to show them the Good News of Christ's finished work on the Cross."

My testimony shows how difficult it was for me as a Catholic to give up Church tradition, but when the Lord demands it in His Word, we must do it. The "form of godliness" that the Roman Catholic Church has makes it most difficult for a Catholic to see where the real problem lies. Everyone must determine by what authority we know truth. Rome claims that it is only by her own authority that truth is known. In her own words, Cannon 212, Section 1, "The Christian faithful, conscious of their own responsibility, are bound by Christian obedience to follow what the sacred pastors, as representatives of Christ, declare as teachers of the faith or determine as leaders of the Church." (Vatican Council II based, Code of Canon Law promulgated by Pope John-Paul II, 1983).

Yet according to the Bible, it is God's Word itself which is the authority by which truth is known. It was man-made traditions which caused the Reformers to demand "the Bible only, faith only, grace only, in Christ only, and to God only be the glory."

The Reason Why I Share

I share these truths with you now so that you can know God's way of salvation. Our basic fault as Catholics is that we believe that somehow we can of ourselves respond to the help God gives us to be right in His sight. This presupposition that many of us have carried for years is aptly defined in the Catechism of the Catholic Church (1994) #2021, "Grace is the help God gives us to respond to our vocation of becoming his adopted sons...."

With that mindset, we were unknowingly holding to a teaching that the Bible continually condemns. Such a definition of grace is man's careful fabrication, for the Bible consistently declares that the believer's right standing with God is "without works" (Romans 4:6), "without the deeds of the Law" (Romans 3:28), "not of works" (Ephesians 2:9), "It is the gift of God," (Ephesians 2:8). To attempt to make the believer's response part of his salvation and to look upon grace as "a help" is to flatly deny Biblical truth,

"...if by grace, then is it no more of works: otherwise grace is no more grace..." (Romans 11:6). The simple Biblical message is that "the gift of righteousness" in Christ Jesus is a gift, resting on His all-sufficient sacrifice on the cross, "For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ" (Romans 5:17).

So it is as Christ Jesus Himself said, He died in place of the believer, the One for many (Mark 10:45), His life a ransom for many. As He declared, ...this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew 26:28). This is also what Peter proclaimed, "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God..." (I Peter 3:18).

Paul's preaching is summarized at the end of II Corinthians 5:21, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.." (II Cor. 5:21).

This fact, dear reader, is presented clearly to you in the Bible. Acceptance of it is now commanded by God, "...Repent ye, and believe the gospel" (Mark 1:15).

The most difficult repentance for us dyed-in-the-wool Catholics is changing our mind from thoughts of "meriting," "earning," "being good enough," simply to accepting with empty hands the gift of righteousness in Christ Jesus. To refuse to accept what God commands is the same sin as that of the religious Jews of Paul's time, "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." (Romans 10:3)

Repent and believe the Good News!

Richard Bennett

A native of Ireland he returned there in 1996 on an evangelistic tour. He now lives in Portland Oregon U.S.A. He teaches a workshop at Multnomah Bible College on "Catholicism in the Light of Biblical Truth." His greatest joy is door-to-door witnessing . He has produced three series of radio broadcasts. A fourth series is about to begin in the Philippines on D.W.T.I. and D.V. R .O. radio stations. He is co-editor of this book and founder of the ministry named "Berean Beacon."

[don-o]

Maybe, as an English As a Second Language teacher for 15 years, I can be of some help. "clique" = GROUP . . . AS IN A COLLECTION OF PEOPLE--TECHNICALLY AT LEAST 2 OR MORE. PERSONAL = individual . . . as in ONE person . . . Maybe that can be helpful. Learning to distinguish between one block vs two or more blocks is usually a very early EUREKA moment. However, discovery at any age is a treasure.

How telling it is that response is given to one half of the insult "rabid clique". Seems to be a current fave.

[Quix]

I’ve never observed mangling of Scripture to be the least bit of a route to truth nor to authentic spirituality.

[trisham]

LOL! I believe you misspelled “Thanx”.

[Quix]

Concrete walls tend to require a lot of persistent hammering.

LOL.

[OpusatFR]

“I’ve never observed mangling of Scripture to be the least bit of a route to truth nor to authentic spirituality.”

GREAT REBUTTAL! JUST GREAT.

Add the words “rabid clique” to it in technicolor and then I can pass over your posts better.

[wagglebee]

You may want to check your source for this excerpt.

My source for The Epistle of Ignatius to the Smyrnæans is The Christian Classics Ethereal Library and it's run by Calvin College in Grand Rapids, Michigan. I'm sure they would be delighted to hear from you if you think they have too much of a pro-Catholic bias.

As for the use of the term "Roman Catholic Church," you are correct that term came much later, but we are talking about the Catholic Church of which Benedict XVI is the Pope.

Your contention about the primacy of the pope not yet being defined is true, but gravity wasn't defined until the 17th century and people still had a fear of falling.

In this letter the words "Catholic Church" are not capitalized.

Again, you might want to take that up with the people at Calvin College.

He was clearly speaking of the catholic or universal church of the believers in Jesus Christ.

I couldn't agree more.

I don't think anyone will dispute the importance of the authority of the local bishop to the local church in those days but Ignatius was NOT referring to the Bishop of Rome in this letter.

That is an OPINION that cannot be substantiated.

[OpusatFR]

“I’ve never observed mangling of Scripture to be the least bit of a route to truth nor to authentic spirituality.”

And you consider yourself to be the arbiter of authentic spirituality?

[Brian Kopp DPM]

You do know that the Hokey Pokey itself is an anti-Catholic slur, right? Or were you just being cute?

[Brian Kopp DPM]

We've had a nice little detour into the biases of Barna, but you still have not addressed the unbiased stats in post # 877.

Why is it that evangelical Christians have a statistically significant higher divorce rate? And do you at least cede my original point that you were contesting?

[Quix]

!NO!

I didn't know that AT ALL.It was just a fun skating rink thingy growing up. I'll check the link. I'm still skeptical.

Our Qwest internet connection here is extremely spotty recently. Today, it's good for seconds at a time. Repairman supposedly will come tomorrow afternoon. Lots of static on our voice connection which is on the same line.

[trisham]

Regardless of how the song originated, it appears that it is now used to denigrate Catholics:

From Wikipedia:

"The Oxford English Dictionary suggests that the phrase "hokey cokey" ultimately comes from "hocus pocus", the traditional magician's incantation. However, the dictionary discounts suggestions that "hocus pocus" in its turn derives from a distortion of hoc est enim corpus meum ("this is my body" - the Latin words of consecration of the host at Eucharist, the point, at which according to traditional Catholic practice, transubstantiation takes place - mocked by Puritan and others as a form of "magic words"), noting that "The notion that hocus pocus was a parody of the Latin words used in the Eucharist, rests merely on a conjecture thrown out by Tillotson". The conjecture put forward by Tillotson reads "In all probability those common juggling words of hocus pocus are nothing else but a corruption of hoc est corpus, by way of ridiculous imitation of the priests of the Church of Rome in their trick of Transubstantiation". The Anglican Canon Matthew Damon, Provost of Wakefield Cathedral, West Yorkshire, has claimed that the dance as well comes from the Catholic Latin mass. The priest would perform his movements with his back to the congregation, who could not hear well the words, nor understand the Latin, nor clearly see his movements. This theory led Scottish politician Michael Matheson in 2008 to urge police action "against individuals who use it to taunt Catholics.” This claim by Matheson was deemed ridiculous by fans from both sides of the Old Firm (the Glasgow football teams Celtic and Rangers) and calls were put out on fans' forums for both sides to join together to sing the song on 27 December 2008 at Ibrox. Close relatives of the song's original publisher and of the song's author have publicly stated their recollections of its origin and its meaning. These accounts differ."

[Quix]

!NO!

I didn't know that AT ALL.It was just a fun skating rink thingy growing up. I'll check the link. I'm still skeptical.

Our Qwest internet connection here is extremely spotty recently. Today, it's good for seconds at a time. Repairman supposedly will come tomorrow afternoon. Lots of static on our voice connection which is on the same line.

[Quix]

!NO!

I didn't know that AT ALL.It was just a fun skating rink thingy growing up. I'll check the link. I'm still skeptical.

Our Qwest internet connection here is extremely spotty recently. Today, it's good for seconds at a time. Repairman supposedly will come tomorrow afternoon. Lots of static on our voice connection which is on the same line.

[Brian Kopp DPM]

I don’t always count Wikipedia as the bottom line in regards to all things Catholic. They have a definite bias against all things conservative, and the Church is the heart and soul of conservatism.

[RnMomof7]

What scripture is INFALLIBLE ?? But, but I thought only the pope was infallible.. so I just read the red letters ..Ugggg

[trisham]

Maybe not, but that entry seems to agree with your link.

[the_conscience]

Just to reiterate Bill's point I want to commend this article which reinforces what we experience and the ruling class mentality going on in Washington.

Link: http://spectator.org/archives/2010/07/16/americas-ruling-class-and-the/

The ruling class's appetite for deference, power, and perks grows. The country class disrespects its rulers, wants to curtail their power and reduce their perks. The ruling class wears on its sleeve the view that the rest of Americans are racist, greedy, and above all stupid. The country class is ever more convinced that our rulers are corrupt, malevolent, and inept. The rulers want the ruled to shut up and obey. The ruled want self-governance. The clash between the two is about which side's vision of itself and of the other is right and which is wrong. Because each side -- especially the ruling class -- embodies its views on the issues, concessions by one side to another on any issue tend to discredit that side's view of itself. One side or the other will prevail. The clash is as sure and momentous as its outcome is unpredictable.

In this clash, the ruling class holds most of the cards: because it has established itself as the fount of authority, its primacy is based on habits of deference. Breaking them, establishing other founts of authority, other ways of doing things, would involve far more than electoral politics. Though the country class had long argued along with Edmund Burke against making revolutionary changes, it faces the uncomfortable question common to all who have had revolutionary changes imposed on them: are we now to accept what was done to us just because it was done? Sweeping away a half century's accretions of bad habits -- taking care to preserve the good among them -- is hard enough. Establishing, even reestablishing, a set of better institutions and habits is much harder, especially as the country class wholly lacks organization. By contrast, the ruling class holds strong defensive positions and is well represented by the Democratic Party. But a two to one numerical disadvantage augurs defeat, while victory would leave it in control of a people whose confidence it cannot regain.

Certainly the country class lacks its own political vehicle -- and perhaps the coherence to establish one. In the short term at least, the country class has no alternative but to channel its political efforts through the Republican Party, which is eager for its support. But the Republican Party does not live to represent the country class. For it to do so, it would have to become principles-based, as it has not been since the mid-1860s. The few who tried to make it so the party treated as rebels: Barry Goldwater and Ronald Reagan. The party helped defeat Goldwater. When it failed to stop Reagan, it saddled his and subsequent Republican administrations with establishmentarians who, under the Bush family, repudiated Reagan's principles as much as they could.

[Brian Kopp DPM]

Yes, thanks. Dave Armstrong has a good entry on the discussion:

Sunday, December 14, 2008

Anti-Catholic Cultural Remnants: Hokey Pokey and Hocus Pocus

Hat tip to Taylor Marshall and Walker Dollahon and the original story from the Telegraph UK.

* * *

The goofy wedding dance, the Hokey Pokey (or, in the UK, "Hokey Cokey"), was, according to Taylor Marshall, "devised by Puritans to mock the priest's seemingly strange movements at the Holy Mass and the words of consecration: Hoc est enim corpus meum." Correspondent Auslan Cramb wrote:

Critics claim that Puritans composed the song in the 18th century in an attempt to mock the actions and language of priests leading the Latin mass.

Wikipedia, in its article on the dance/song, notes:

Other scholars have found similar dances and lyrics dating back to the 17th century. A very similar dance is cited in Robert Chambers' Popular Rhymes of Scotland from 1826. [Dave: see a link to Google Reader for this text]
The Oxford English Dictionary suggests that the phrase "hokey cokey" comes from "hocus pocus", the traditional magician's incantation which in its turn derives from a distortion of hoc est enim corpus meum - "this is my body" - the Latin words of consecration accompanying the elevation of the host at Eucharist, the point, at which according to traditional Catholic practice, transubstantiation takes place - mocked by Puritans and others as a form of "magic words". The Anglican Canon Matthew Damon, Provost of Wakefield Cathedral, West Yorkshire, says that the dance as well comes from the Catholic Latin mass.

[see further related link from Telegraph UK]

The Wikipedia entry, "Hocus Pocus (magic)" elaborates on its similar likely anti-Catholic background:

Some believe it originates from a parody of the Roman Catholic liturgy of the eucharist, which contains the phrase "Hoc est enim corpus meum". This explanation goes back to speculations by the Anglican prelate John Tillotson, who wrote in 1694:

In all probability those common juggling words of hocus pocus are nothing else but a corruption of hoc est corpus, by way of ridiculous imitation of the priests of the Church of Rome in their trick of Transubstantiation.

Note that Tillotson was neither Catholic; nor overly fond of Catholicism; in fact he was an anti-Catholic (to offset any charge of bias in his speculation). Some contend, however, that his remark is to be dismissed as evidence by the same token. For example:

It's fairly common knowledge that Tillotson was more interested in casting doubt on the Roman Catholic doctrine of transubstantiation by likening it to a magician's trick than he was in providing an accurate etymology with his anti-Catholic sermon so it may be taken with a good-sized grain of salt.

Wikipedia cites, in turn, the Online Etymology Dictionary ("hocus-pocus"):

hocus-pocus

1624, Hocas Pocas, common name of a magician or juggler, a sham-Latin invocation used in tricks, probably based on a perversion of the sacramental blessing from the Mass, Hoc est corpus meum "This is my body." The first to make this speculation on its origin apparently was Eng. prelate John Tillotson (1630-1694).

The same work has this for "hokey-pokey":

hokey-pokey

1847, "false cheap material," alteration of hocus-pocus. Applied especially to cheap ice cream sold by street vendors (1884).

Random House Unabridged Dictionary (2006), as cited on the Dictionary.com site, states:

ho⋅key-po⋅key

–noun

1.	hocus-pocus; trickery.

2.	ice cream as formerly sold by street vendors.

Origin:
1840–50; var. of hocus-pocus

The American Heritage® Dictionary of the English Language, Fourth Edition
Copyright © 2006, concurs:

ho·cus-po·cus (hō'kəs-pō'kəs)
n.

1. Nonsense words or phrases used as a formula by quack conjurers.
2. A trick performed by a magician or juggler; sleight-of-hand.
3. Foolishness or empty pretense used especially to disguise deception or chicanery.

tr.v. ho·cus-po·cused or ho·cus-po·cussed, ho·cus-po·cus·ing or ho·cus-po·cus·sing, ho·cus-po·cus·es or ho·cus-po·cus·ses
To play tricks on; deceive.

[Possibly from an alteration of Latin hoc est corpus (meum), this is (my) body (words used in the Eucharist at the time of transubstantiation).]

AllWords.com is more certain about the etymology of hocus pocus.

In the extensive fascinating web page, "Phrase and word origins," we find this:

Origin of the word "Hoax" (Etymology)

The word hoax first came into popular use sometime in the middle to late eighteenth century. It is thought to have been a contraction of the word hocus from the conjuror's term hocus pocus. The term hocus pocus itself first appeared in the early seventeenth century. It might have derived from the assumed name of a conjuror in the time of King James who called himself 'The Kings Majesties most excellent Hocus Pocus' because with the performance of every trick he used to call out the nonsense phrase, "Hocus pocus, tontus talontus, vade celeriter jubeo" (later magicians were known to use the phrase "Hax pax max deus adimax"). This phrase was itself probably an imitation (or mockery) of the phrase used by priests of the Church of Rome when they performed the act of transubstantiation, "hoc est corpus".

(extract from the "Museum of Hoaxes" site)

In a fun site called Everything You Know About English is Wrong, an argument is made by Bill Brohaugh that the etymology of hocus pocus from the Mass is incorrect. An intelligent counter-argument was levied by Joshua Valle:

I might agree that your conclusion may be the best guess that one can make but ultimately it seems to be just that, a guess. We don’t know for example that the jugglers and magicians didn’t replicate the nonsense syllables they heard in the incantation at mass. Tillotson’s apparent lack of methodology does not make his conclusion false, it just does not lend any evidence to it. You can cite Tillotson as the source of a folk-etymology, but you should not use him for evidence against “hoc est corpus” as the most basic source for “hocus pocus.” I don’t deal with English etymology, but it seems to me what you need to do is to give some evidence for an alternative explanation which traces the the use of these words in such a way that rules out an origin in the mass. To attribute them to non-sense syllables which “stuck” somehow, begs the question of why they stuck.

Brohaugh in turn defends his original position, with only slight modification. Fascinating reading!

Hensleigh Wedgwood and John Christopher Atkinson, in their Dictionary of English Etymology (1872; p. 346), opine about hocus pocus:

It has been supposed that they are a jeer at the sacramental words hoc est corpus, but it is most improbable that the juggler (whose interest it is to please everybody) should have made his performances the vehicle of a flagrant outrage on Catholic feeling.

Of course, this is a classic example of fallacious thinking, because they wrongly assume that persons using the phrase would themselves be aware of its etymological origin of 200-300 years earlier. The vast majority of us are usually unaware of the origins of words, which past histories remain a fact (whatever they are) regardless of knowledge about them.

Usually, just the first generation of users of a new phrase or colloquial meaning for a word or phrase, understand where it came from, then in the second and third generations this awareness is lost, as it becomes common usage. Consultation of any etymological source will repeatedly and unarguably bring this point home to all but English majors and those (e.g., crossword puzzle or Scrabble-loving types) who pursue a particular hobby of learning about words and their origins.

[OLD REGGIE]

I'm certain the actual Catholic teaching on separated brethren has been presented (and ignored) many times on this forum.

Is UNAM SANCTAM actual Catholic Teaching?

Is UNAM SANCTAM an "Infallible" declaration?

[HushTX]

Try mixing vinegar with water in a spray bottle. Spray down the burned areas, then keep it covered with a towel. It’s a little stinky, but it should help cool down the burn.