Cardinal Burke and the True Pastors of the Church

Recently, Cardinal Burke, former Archbishop of St. Louis now Cardinal Prefect of the Supreme Tribunal of the Apostolic Signatura, was in St. Louis to give the Mass of Thanksgiving for his elevation to the position of Cardinal. After the Mass, hundreds and hundreds waited in line to meet him. My good friend David Williams and his family, 4 small kids in tote, waited in line but simply could not keep all the little ones happy long enough to actually meet him. I totally understand. God bless him for even trying!

The next day, David penned a heart felt letter of gratitude for the truth of the Catholic Church, Her teachings on the dignity of human sexuality and life with regards to contraception, and for his personal installation of St. Gianna Parish in Lake St. Louis, MO. David gave the letter to the rector of the Basilica in St. Louis, Msgr. Pins, to give to Cardinal Burke if possible. It made it to him.

Two months later this is what he got in return via Italia:

Imagine waiting in line for anyone of more than regional significance. Even a do-nothing actor or actress. You leave, like David, and write them a letter and pass it along to a local with connections. Do you think you would get a letter back? Not a chance.

Through schism, heresy, and all matter of betrayal, somehow Christ is still perfecting his Bride--the Church. May we all rejoice that he has given us such great pastors to lead us through the this dark night of evil in our day. As Catholics we are proud to call them "Father". Or to put it another way, in the words of St. Paul:

Even if you should have countless guides to Christ, yet you do not have many fathers, for I became your father in Christ Jesus through the gospel. 

-1 Corinthians 4:15

My First Mass

After my first Mass, I'll never forget sitting in the coffee shop with my friend. I was staring out a window, sipping some coffee and thinking about what I had just experienced. Tears welled up in my eyes and I asked in bewilderment, "Why are we separated? That was the most Christ centered 'service' I have ever been to."

I remember thinking that this whole Protestant/Catholic thing was a big sham. I grew up my entire life thinking that Catholics were unbiblical, disregarding Jesus, and instead worshiped idols, Mary, and worked their way to heaven. I was expecting something foreign at Mass. But what I got went something like this:

• Prayer and repentance (to Jesus)
• Old testament reading
• Psalm
• New Testament Reading 
• Gospel (we stand up because Jesus is talking)
• Prayer
• Partake of Jesus in the Eucharist
• Prayer

In 155 A.D., St. Justin Martyr describes something eerily similar here. I had read that before, but it didn't click; but it would make sense when I would read it later. In Luke 24, after the Resurrection, Jesus does something very similar to this with his disciples.

A question that emerged for me on my journey was "Why do all of the ancient churches practice a somewhat similar liturgy?" Was this a novelty or was it something that Christ taught them? I think the logistical limitations of early Christians make it being a novelty quite impossible. Rather, what makes a lot more sense, is that Jesus taught his disciples how to worship and that they went out and established communities who worshiped within those liturgical frameworks. I think we get more than a shadow of it in Luke 24. What this conclusion also bears is the reality of extra biblical tradition. I will talk about that on another day.

When I considered the Mass, I also noticed a beautiful narrative that unfolds. The story of salvation history. As I started to understand the Mass as heavenly worship brought to earth and as the priest operating in persona Christi (because there is only One High Priest), the procession into the Church of the priest only made sense. When we stood we were acknowledging Father Neff not qua John Neff, we were acknowledging Father Neff qua Jesus Christ. This was his time. And, what the brief run-down above shows is that all of us must enter into the historic unfolding of salvation in time and space to understand the The Good News: The Gospel. However, that is not enough. 

Like the disciples our hearts are "burning for him" (Luke 24:32), but even when Christ himself preached the Gospel to them, their eyes were not truly open until he "took the bread, blessed it ("this is my body"), and gave it to them" (Luke 24:31). At their realizing he vanished from their sight. That morning I will admit that I did not see Jesus in the flesh kind of like the disciples who in receiving the Blessed Sacrament looked up to find their Lord disappeared. However, I was certain that He was there. Somehow, Christ was with us that morning. To the side of the altar was a place where they put the communion that was not consumed after the consecration. Because Catholics believe that it is truly Jesus and no longer bread, they could never disgard it like a common piece of trash. Instead, left over "hosts" are put in a tabernacle. As I peered over in the direction of the tabernacle, I asked myself, "Jesus, could it be YOU?"

If it was, I knew how this story would go.

The Angelic Salutation

"Hail Mary full of grace, the Lord is with you." I will never forget the first time I ever really "heard" those words. I was outside the doors of St. Mary's of the Lakes about to go to my first Mass. They sounded like a cultic chant; some type of Christian prater. Was this really where God was calling me? I opened the door and peered in and then closed it quickly afraid of what might happen as if their words might cast some spell. "Breathe", I told myself as I paced outside the parish doors, now perspiring as I waited for my friend Dominic to arrive.

Why would I have such a reaction to these words, especially hearing them in prayer? 

Why would I have both an intellectual and visceral reaction that was so negative?

What is the Angelic Salutation?

The beginning of the "Hail Mary" is taken right out of the Angel Gabriel's mouth. We know that angels are messengers for God. Therefore, we know the words in Gabriel's mouth were straight from God's mouth. Why does he send the message and what does it perform?

St. Paul reminds us that God "sent" His son "in the fullness of time" (Gal 4:4). How did he do this sending? It was done by none other than Gabriel and through Mary's fiat ("be it unto me, according to your word") that salvation came into the world. So, there are two hinges to the door of salvation opening to humanity: (1) the word of the Lord and (2) Mary's free response to it.

The Angelic Salutation, St. Louis de Montfort instructs us, "is so heavenly and so beyond us in its depth of meaning that...no mere creature could ever possibly understand it, and that only Our Lord and Savior Jesus Christ Who was born of the Blessed Virgin Mary can really explain it" (The Secret of the Rosary). What this great saint and millions of others (including those praying in St. Mary's of the Lakes that morning) find in these words is the entire Gospel, the entire Good News. What is this news? It is that God has sent his Son and that mankind can accept the gift and be saved. This hope is found concomitantly in the Annunciation (Gabriel's message) and the Incarnation (Mary's fiat). When Gabriel announced salvation to the world, creation stood still awaiting humanity's response. Would salvation come to men? 

IIn very much the same way that the serpent's offer to Eve awaited her response and so fell mankind, God's message through Gabriel awaited Mary's response. What would men say? Would this woman make the wrong choice again?

And creation rejoiced! She was The Woman who had been promised in Genesis. Salvation has come to men! In the Angelic Salutation we find the true inbreaking of God's salvation. It is what, since the beginning, has been anticipated. In this moment, the door to the Tree of Life is being granted access again. What the Angel in Genesis guarded against our entry, now the Angel was offering for our salvation. In Mary's fiat, the door was swung wide open! Come, all you who are weary and heavy laden. Come the poor, sinner, broken, and sick. Come and be refreshed. You banished children of Eve, as children of the New Eve, salvation has come to your house. The Virgin predestined about from the beginning has come and she is bearing a "seed" that will crush Satan, death, hell, and the grave.

Be not Afraid

How could it be that the very words that bring me salvation made me pace in fear? Who else do these words make tremble? As I reflect upon this, I can clearly see that the serpent, the one who was anticipating this moment of failure, this moment of defeat, hates to hear those words, hates to see Christians praying those words especially with Mary. Why with Mary? Because, it is with Mary that Satan cannot question the fruit of the Angel's words. Mary is the instrument of God who "watches over" His word to perform it (Jer 1:12). Could Satan be the father of lies that makes men so hardened to the "Hail Mary" since it is such his enemy?

Yes, he is the father of lies. Yes, the fact that I was so afraid of those words that morning shows that somehow I had bought a lie. But there is hope.

Although you may find the words "Hail Mary" troubling, you are in good company. At first, Mary was also disconcerted by what the Angel said. However, Gabriel continued, "Do not be afraid, you have found favor with God."

I walked into the parish that morning. Somehow, the Angel's words reached my ears. When you hear the words "Hail Mary", do not be afraid as well. The door to the Tree of Life has been opened, salvation has come to men!

The Assumption in the Bible

The "B.I.B.L.E., yes that's the book for me, I stand upon the word of God the B.I.B.L.E". Children's songs. As a Protestant, I grew up singing this one. You may have as well. So, obviously on a journey to Catholicism, one must stop and ask about the Assumption or any Catholic doctrine, "Where's that in the Bible?"

Biblical Precedent

For starters, Elijah and Enoch were both assumed into heaven (2 Kings 2:1-12, Hebrews 11:5). Thus, we have historic Biblical precedent for this particular miraculous phenomena. We also have no place in scripture that says, "Enoch and Elijah were the only ones assumed into heaven"--no where to be found. In turn, we can say at this point that the Assumption of Mary is (1) not against Christian sensibilities, (2) is an instance of an historical event, and (3) has a typology in Scripture. Not a real slam dunk case against it, right?

You can imagine that all of this would make a Protestant become a little uncertain. They might have to say that "I still don't see it in the Bible" or "that's fine if you believe it, but I don't think it's necessary." But, if it's true, and Jesus is the Truth, the necessity of assent is correlative to the seriousness or commitment of the inquirer. You or I may care less about the orinthological implications of a study of a Red-footed Falcon, but if we were bird lovers we would care. The Mother of Christ's journey to her eternal beatitude for a Christ lover should barely seem obscure, and if this truth is attainable, we should long to know it since Jesus is The Truth (Psalms 42:1) and the truth sets us free (John 8:32).

Are there any allusions to Mary's Assumption in the Bible? First, Scripture is abundantly clear that we should hold fast as Christians not only to the written word but the oral traditions of the Apostles (2 Thess 2:15, 1 Cor 11:2, 2 Tim 1:13-14, 2 Tim 2:2, 1 Jn 2:24, 1 Jn 4:6). To abnegate this responsibility is to cease to act Biblically and to nullify the word of God by the man-made modern tradition of rejecting Apostolic tradition. Second, Psalm 132:7-8 has traditionally been interpreted by Catholics as a prophecy about Mary's Assumption. In the passage, Mary as the Arc of the New Covenant is brought back to heaven by God. 

Apocalyptic Message of Hope?

As we consider the actual historical date of the Assumption, we notice that it may have likely coincided with great persecution and then a time of brief relief. In Revelation 12 we notice something like this being wrought by God for "The Woman". In Revelation 12:13, the dragon "pursued the woman who had given birth to the male child". She is then given "two wings of the great eagle, so that she could fly to her place in the desert" (v.14) and "Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God's commandments (works) and bear witness to Jesus (faith)" (v.17).

If John is writing this after the Assumption, writing it in the apocryphal language of his day to "codify" the events of the Church in common mythological language that would be easily understood by his audience, and writing it to give hope to those under persecution, it is hard to imagine what other interpretation of this passage makes sense. Could John be motioning to those under persecution that the Virgin is now in heaven and that their prayers for her protection have been answered? Would the Holy Mother's bodily Assumption into heaven bring great relief to those who were watching their fellow believer's bodies being mutilated and tortured? 

Moreover as we converge upon the multiplicity of probabilities, considering the historical, philosophical, theological, and liturgical movement in time that brings one to a belief in the Assumption of Mary, it is in that paradigm of probabilities that this passage is rendered the most intelligible. However, it is not enough as an article of faith for it to be the most intelligible from the data. Rather, the Church is the "ground and pillar of truth." As such, it was in the solemn pronouncement of the dogma by Pope St. Pius XII that the Church was bound to believe it. May it also bring us great hope in our time of trial as we see the body persecuted by the cult of hedonism and debauchery. May we see in the Blessed Virgin, the true end of the our bodies: union with God.

Even more, may the dogma of the Assumption of Mary stand as a sign of contradiction in a world constantly throwing off God and that we, too, will "mount up with wings like eagles" like our Blessed Mother as we "hope in the Lord" (Is 40:31).

New URL for the Blog!

www.almostnotcatholic.com

That's easy!

The Assumption in Church History

No woman is like you. You are more than Eve or Sarah, blessed above all nobility, wisdom, and sanctity. (Sermon, Feast of the Visitation, 1537). -Martin Luther

 

"So then, the great Mother of God, so mysteriously united to Jesus Christ from all eternity by the same decree of predestination, immaculately conceived, an intact virgin throughout her divine motherhood, a noble associate of our Redeemer as he defeated sin and its consequences, received, as it were, the final crowning privilege of being preserved from the corruption of the grave and, following her Son in his victory over death, was brought, body and soul, to the highest glory of heaven, to shine as Queen at the right hand of that same Son, the immortal King of Ages." -Venerable Pope St. Pius XII, Munificentissimus Deus (The most bountiful God)

In order to understand the historical precedent for the doctrine of the Assumption, we have to look back into the early liturgical life of the Church. In the Biblical record, we certainly do not have any direct statement saying that Mary was assumed into heaven. Can the Church know something after the Biblical narrative? Is the Book of Acts open to future "acts" and are those "acts" worthy of Christian assent? Orthodox and Catholic Christians celebrate the assumption of Mary into heaven (the Orthodox call it "Dormition") since, well, it happened. As Taylor Marshall has pointed out in the link above, Catholics believe in the Assumption of Mary "as, say, the fact that Abraham Lincoln was assassinated or the fact that the St. Louis Cardinals won the 2006 World Series. One day Mary's body lay in a tomb. The next day it did not."

Of course there is the possibility that Mary's body was taken by someone to make credible the miraculous claim. However, this claim is not historically plausible in much the same way that a similar story regarding Christ would be false. There is theory and then there is historical evidence.

The actual celebration of the Assumption dates to St. Cyril of Alexandria in the 5th century.  The earliest western account of the Assumption of Mary can be found in Gregory of Tours work Glory of the Martyrs. In Glory, it is recounted that the Blessed Virgin died, her body was taken away by the Apostles with much fare, and then 3 days later her body was assumed into heaven. It should be noted that the Church was just newly emerging from persecution and it is reasonable to assume that her liturgical calendar would evolve slowly.

Do we know the exact date of the Assumption? Historian Warren Carrol in his work The Founding of Christendom places the date of the Assumption of Mary approximately A.D. 49. Taylor Marshall suggests that A.D. 63 is the best candidate from the tradition.

The question that still begs is why wait so long to define the Assumption as dogma (1950)? Why have a defined dogma, wouldn't it just work as a myth of Christian piety? The Church has always only defined a dogma that she holds once it is sufficiently challenged by heresy. The Church also, generally, in these acts of defining dogma upholds other doctrines insomuch that by defining a new dogma, she strengthens the others. The Assumption acts like this.

Take into consideration the opening quote from Luther regarding the Blessed Virgin. Does this sound like the sentiment of most Protestants today? No. So, clearly there was a general degradation of the understanding of Mary amongst protestants from the reformation through the four centuries that would pass before the Assumption was defined as dogma. Conversely, the doctrine of the Assumption redeems Mary's dignity that was lost over those 400 years, reaffirms the Christocentricity of Marian dogmas, and thereby fortifies, even more, the humanity of Christ and thus our salvation.

However, this was not just a Protestant problem. Pope St. Pius XII had just recently written in his encyclical Humani Generis about the prevailing tide of modernism in the culture; even calling to attention the scientism which sought to discredit all supernatural phenomena. These philosophical novelties in the culture at large were certainly in the spirit of the attitude that would discredit the historical reality of the Assumption. I do not think it was an accident that the three months later Pope St. Pius XII would solemly define Mary's assumption as dogma.

As Pope St. Pius XII says , "(Mary) defeated sin and its consequences, received, as it were, the final crowning privilege of being preserved from the corruption of the grave and, following her Son in his victory over death, was brought, body and soul, to the highest glory of heaven." Keeping these facts in mind, I believe we can say the dogma of the Assumption:

(1) Affirms Mary's conquering of sin (and thereby affirms the perpetual virginity of Mary)

(2) Connects her Assumption to the victory won by her Son

(3) Reaffirms her unique privilege in salvation history

(4) Confronts the radical modernism prevalent in culture and beginning to pervade religion

(5) And, "Looses" (Matt 16:19) what is in heaven for the sake of bringing the "kingdom come on earth as it is in heaven"(Matt 6:10)

(Next: The Assumption in Sacred Scripture)

The Assumption of Mary: Is it against Christian sensibilities?

The Assumption of Mary is one of those Catholic dogmas that makes many non-Catholic Christians squirm. I don't think most Christians have done extensive exegesis or historical study of the dogma, but it does seem to be repugnant to many at the level of sensibility--the gut reaction. Should it? Ironically, the Marian dogmas were the first dogmas I came to believe on my journey to Catholicism. They are:

1) Mary is the Theotokos. She isn't merely the mother of the human Jesus. Because Jesus is fully God and fully man in one person, Mary is the mother of that entire person. Thus, she is the mother of God.

2) Mary is perpetually virgin--before and after the birth of Christ. (I'll talk about this another time)

3) Mary was Immaculately Conceived- by God's grace Mary was saved from sin at her conception (full of grace) since she was set aside at her conception to be the Arc of the New Covenant.

4) Mary's was Assumed into Heaven.

Let's set aside the sola scriptura debate for a moment and ask ourselves some fundamental questions that might give us insight into the Assumption and why it is true and not against Christian sensibilities.

• What would give Christ the most glory regarding the treatment of His Mother?
• How are the Ascension of Christ and the Assumption of Mary qualitatively different?
• Did God assume anyone else into heaven in scripture?
• We have relics of all the apostles who died. Why not Mary?
• If the Assumption of Mary is true, does it make Christ more or less important?
• Why do I believe it isn't true and what validates that belief?
• If it was within your power to keep your mother from rotting in a grave, would you stop her from doing so?

I believe the answers to these questions and others make, at the least, the Assumption not against Christian sensibilities.

(Next: The Assumption in Church history)

The Holy Blastula: Meditation on the Annunciation

The Annunciation and Incarnation are a scandal. Pictured above is a blastula of a human being. In this very fragile and nacent stage of human development, all that is needed to become you or I exists. A potential president, lawyer, teacher, historian, or garbage man therein.

Man has always pondered the size of the universe. Not until we understood how far our sun was from us did we begin to understand the vastness of the universe. In fact, astronomers can only say that the universe is infinitely large simply because we do not have the tools to measure it. And yet, God holds this in the palm of his hand. 

During the Nicene Creed at Mass, we bow at the words of the Incarnation: "came down from heaven...". Similarly, the vast universe beyond our comprehension in size and beauty worshiped and adored this small morula which was truly God: its creator had finally "come down" to dwell among creation. I like to think the universe "bowed" to the womb of the Virgin, or we might say at the moment of the Incarnation the entire universe was ordered to the Virgin's womb. Even more, it was at this moment that the universe acknowledged her as Queen because it was at this moment that the King of the Universe came to dwell in her. Somehow these few cells could, in the hypostatic union, possess the dignity, individuality, personhood and potency to create all of creation; and so creation cried out in praise at His arrival. 

This is why the greatest sin against The Incarnation is abortion because it is a denial of the miracle of God's hand in conception and ultimately a denial of the dignity of Christ in the first moments of His Incarnation. 

Good things about the Emergent Movement

On my journey to Catholicism, my wife and I ended up in an emergent church for a few months. It was a natural stop for any white, college educated, 20-30's something who lives in a semi-urban location. Really, I want to talk about the good things in the movement. My next post will be about some of the problems.

1. They get that protestant Christianity has a historical disconnect.
Where did the fog machines, 30 minute slow song interludes, and Super Bowl themed sermon series come from? Oh yeah, and by the way, the 16th century don't count for historical.

2. They notice there isn't any REAL authority in protestantism.
Sola scriptura. How is that working for you? Let's rethink Christianity, what the Bible really means, and get all Incarnational. They also get that a lack of authority has led to a perception of a completely divided Christendom; and that's a problem for them.

3. They get that "seeker sensitive" means "say nothing".
The gospel is intrusive.

4. They know how to ask BETTER questions than a lot of Christians.
WWJD? Nay, rather, "How would Jesus handle the prostitutes in downtown?" They also ask the question "why" incessantly which I think is a good thing.

Emerging Heresy

St. Augustine fighting Rob Bell?

If you haven't heard yet, Rob Bell, pastor of 10,000 member Mars Hill and proxy pastor to thousands via his media presentations, has written a new book espousing the idea that the traditional Christian notion of heaven/hell is "misguided and toxic and ultimately subverts the contagious spread of Jesus' message of love, peace, forgiveness and joy that our world desperately needs to hear." Here's the skinny:

• Christianity has historically claimed the necessity of belief in the necessity of Christ for eternal beatitude
• According to this claim, the road to heaven was narrow and few found it (Jesus)
• According to Rob Bell, this has made Christianity a less than savory religion
• So, we need to get the yummy back into Christianity, make Christ more about the love thing
• Part of our problem is the hell thing. Yuck!
• So, let's get rid of that problem: there is no eternal damnation, just purgative fire

Why have this problem? A couple possibilities:

• Protestants don't have purgatory. They feel this tension in Sacred Scripture about a purgation coming in the afterlife, but just don't know its for the home team. Novel doctrine #2974: Purgatory for everyone!
• Heresy breeds heresy; just saying
• Protestant can't figure out how Christianity got so popular for the first 1,500 years of Christendom. Parting remarks:

Pope St. Clement of Rome:

If we do the will of Christ, we shall obtain rest; but if not, if we neglect his commandments, nothing will rescue us from eternal punishment (Second Clement 5:5 [A.D. 150]).

St. Polycarp

Fixing their minds on the grace of Christ, [the martyrs] despised worldly tortures and purchased eternal life with but a single hour. To them, the fire of their cruel torturers was cold. They kept before their eyes their escape from the eternal and unquenchable fire (Martyrdom of Polycarp 2:3 [A.D. 155]).

St. Ireneaus:

The penalty increases for those who do not believe the Word of God and despise his coming. . . . It is not merely temporal, but eternal. To whomsoever the Lord shall say, "Depart from me, accursed ones, into the everlasting fire," they will be damned forever (Against Heresies 4:28:2 [A.D. 189]).

St. Cyprian:

An ever-burning Gehenna and the punishment of being devoured by living flames will consume the condemned; nor will there be any way in which the tormented can ever have respite or be at an end. Souls along with their bodies will be preserved for suffering in unlimited agonies. . . . The grief at punishment will then be without the fruit of repentance; weeping will be useless, and prayer ineffectual. Too late will they believe in eternal punishment, who would not believe in eternal life (To Demetrian 24 [A.D. 252]).

St. Cyril of Jerusalem:

We shall be raised therefore, all with our bodies eternal, but not all with bodies alike; For if a man is righteous, he will receive a heavenly body, that he may be able worthily to hold converse with angels; but if a man is a sinner, he shall receive an eternal body, fitted to endure the penalties of sins, that he may burn eternally in fire, nor ever be consumed. And righteously will God assign this portion to either company; for we do nothing without the body. We blaspheme with the mouth, and with the mouth we pray. With the body we commit fornication, and with the body we keep chastity. With the hand we rob, and by the hand we bestow alms; and the rest in like manner. Since then the body has been our minister in all things, it shall also share with us in the future the fruits of the past (Catechetical Lectures 18:19 [A.D. 350]).

Rob who?

They Aren't Drunk As You Suppose

I just started reading this excellent book by Father Raniero Cantalamessa. He's charismatic. He's a learned theologian. He's a preacher. He's Catholic.

Love it. I call that the quadfecta.

St. Ambrose, St. Cyril, and St. Augustine all made allusions to the idea of the Holy Spirit soberly intoxicating us. This instruction was given to new converts who were preparing for baptism and reception into the Church. Before they partook of the Eucharist for the first time, each Church Father listed above prepared communicants with this vital insight.

Have you ever seen someone drunk? There are typically two effects. First, they normally lose control of themselves. The other effect can vary person to person. Some may withdraw, while others become more outgoing. Either way, typically someone acts different than they normally would act.

Father Cantalamessa points out that the Holy Spirit grounds us more deeply into the truth of our personhood or in other words, we become sober. The word sober denotes seriousness, temperance, and clear headedness. It is the opposite of being inebriated. So, how does the Spirit wrought this paradox of both being inebriated and sober?

I think the rub is in understanding the nature of the first effect. We lose control when we are inebriated. In the Eucharist, Christ makes us more human, more Christian, more thoughtful--sober--but this is not by our own effort. Normally speaking, we must put down the drink to get sober. In this case we must pick it up, and it is by the drink of the Blood of Christ that God renews and restores the original image of God in us that has been damaged by sin. Not by our own efforts but by his grace in the Eucharist, Christ offers the gift of sobriety of thought and serenity of the soul through the action of the Third Person of the Holy Trinity. In this way, every Mass is Pentecost.

What church should I go to?

Click on the title to go to an excellent article written by Bryan Cross at the website Called to Communion.

Question:

Why did you choose your church?

My Journey Home

This is an excerpt from my story written for the Coming Home Network newsletter:

"...I’ll never forget the feeling I had. I had just heard two men on consecutive nights say, “God said, such and such” and both of them contradicted each other. Their ideas were irreconcilable. Now this may be no startling realization for some, but for a young man--at the time time a licensed preacher in the Pentecostal Holiness Church at only 19 years of age--I think this night brought this reality to my attention in a grave way. It was on that night, as I prayerfully walked the campus talking to Christ, that I promised our Lord, that I would “follow Him wherever he led me.” I abandoned myself to him recognizing that there was no one in my tradition with whom I could place my trust for safeguarding the truth. I didn’t know that following him wherever would mean becoming Catholic."

You can read the rest here.