Can A Non-Roman Catholic Priest Administer The Sacraments To Roman Catholics and Vice-Versa?
Roman Catholic Canon 844, sec. 3 says: “Catholic ministers may licitly administer the sacraments of penance, Eucharist, and anointing of the sick to members of the oriental churches which do not have full communion with the Catholic Church, if they ask on their own for the sacraments and are properly disposed. This holds also for members of other churches, which in the judgment of the Apostolic See (Pope) are in the same condition as the oriental, Eastern Orthodox, churches as far as these sacraments are concerned.” (An unbroken line of Apostolic succession)
Canon 844, sec. 4 says: “If the danger of death is present or other grave necessity, in the judgment of the RC diocesan bishop or the U.S. Catholic conference of (Roman) bishops, Catholic ministers may licitly administer these sacraments to other Christians who do not have full communion with the Catholic Church, who cannot approach a minister of their own community and on their own ask for it, provided they manifest Catholic faith in these sacraments and are properly disposed.”
Can A Divorced Person Receive Holy Communion?
Yes! As a priest of the Church I look at two circumstances when participation in Holy Eucharist is requested by a divorced person. First what was the reason for the divorce? Can I contrast the answer back to Jesus definiton of divorce found in Mattew 19: 1-11 and Mark 10:1-12. Then I look at the intention of the person who entered into the marriage in the first place. Was the intention to marry under duress, was there an education of what a covenant means when two people marry and of course other variables. Each circumstance is different.
My mother divorced my father after 27 years of marriage with two children, myself and my brother– my father remarried. At her passing I found her church documents and circumstances that the church allowed her to continue her participation and granted her annullment. In her situation the marriage to my father was performed under duress.
After death do we go directly to heaven or hell or do we have to wait for the judgment day?
In Ludwig Ott, *Fundamentals of Catholic Dogma*, we read: “Immediately after death the particular judgment takes place, in which, by a Divine Sentence of Judgment, the eternal fate of the deceased person is decided” (p. 475).
This doctrine is “proximate to the Faith, regarded by theologians generally as a truth of revelation, but not yet finally promulgated as such by the Church” (p.9).
“The Union Councils of Lyons and of Florence declared that the souls of the just, free from all sin and punishment, are immediately assumed into Heaven, and that the souls of those who die in mortal sin or merely in original sin descend immediately into hell” (p. 475).
The Church was a long time in coming to clarity on this doctrine. At the present time it is beyond question by reason of the teaching of Popes, and Councils the testimony of the liturgy, and the general consensus of Catholic believers. It is my opinion that It is reasonable to keep in mind that when we speak about God, God can exist in the past, present and future simultaneously. God can also exist outside of time. In Hebrews (9:27) it states, “It is appointed on to man to die once and then there is the judgment.”
I would suggest that we discontinue thinking like humans when there is a discussion about God. God can be in time and outside of time. When we die we enter that—“out of time” scenario to meet with God for our final judgment along with all the others as Jesus said the sheep will be on one side and the goats on the other. See Matthew 25:31–46.
Is Hell Truly A Place of Fire and Damnation According to the Old Time Preachers?
There was a man who was parallel parking his car by banging into the car in front and then banging his car in the back. By chance a police officer noticing the repeated parking incident knock on the driver’s window and asked him, “Excuse me, but do you park by ear.”
I believe that I have just explained an experience of hell.
Hell is a state of being completely free. Our blessed lord states that the truth will make you free. But what is the truth. The truth is that he said he did not come to change the law or the prophets but to fulfill them. How so?
I am free to draw a triangle as long as it has three sides and not four. I am free to make a giraffe from clay as long as it has a long kneck. So I am truly free as long as I live within the bounds and parameters set by God according to Christ.
A train is free to run as long as it has tracks. Can you imagine how much fun a football game would be without goals, end zones and off bound game rules? Players could run and rough house any way they like? Can you imagine anyone being free to yell fire in a theater when there is no fire?
John Lennon’s song “Imagine” clearly exemplifies a state of Hell to me. A place where there are no countries–code word –no borders. And no religion too nor greed for that matter. With no religion, who is to say who is greedy and who is not. What standard is being used to determine selfishness from selflessness?
There is complete freedom in Hell and there is no freedom in Heaven. In Hell we are totally free to preserve our selfishiness and take from another without suffering impunity. And so is everyone else for that matter in Hell. Perhaps the pain of others complete freedom is fire and damnation. In Heaven there is no freedom only love and love superseeds freedom. In Heaven I willing and lovingly become totally selfless because all of my needs and incompleteness is fulfilled in Heaven. I lack nothing because I am totally loved.
As St. Agustine points out in Luke 14 about the parable of the the king who puts together a banquet. He sends out his servants to “compel” guest to attend. Jesus was explaining Heaven. The only compulsion in Heaven is to love. God is Love. St. Augustine aptly states that our hearts are restless until our hearts rest in God.
In Heaven I am loved to be a Saint-and that is the truth that Jesus speaks about true freedom.