"There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit" (Romans 8: 1).
A pious wish
Many years ago, when I decided to become a priest of the Roman Catholic Church, I wanted to walk with Christ. However, since he was born a Catholic, he thought that the Roman Catholic Church was the only true church and that outside of that faith it was practically impossible to be saved. Popes have repeatedly declared this dogma. Popes Innocent III, Boniface VIII, Clement VI, Benedict XIV, Leo XIII, Pius XII and Pius IX clearly stated: "By faith we firmly hold that outside the ROMAN APOSTOLIC CHURCH no one can obtain salvation." Consequently, not for a moment did I ever seek salvation elsewhere.
Since he was a boy he wanted to be a priest. I was born on April 2, 1911 in Denver, Colorado, United States. Our neighborhood was made up of Irish, Scottish, and Slavic families, most of whom were Roman Catholic. Naturally, in this environment, he could not help but observe the immense power wielded by the local priests and the great esteem in which they were held. But it was not just the power and esteem they enjoyed that led me to decide to study for the priesthood, the priestly dignity that the church of Rome demanded for them was what determined my vocation.
The priest, according to the teachings of the Roman Catholic Church, has the power to take the common bread and wine and, by pronouncing the words of the consecration prayer in the sacrifice of the Mass, turn them into the true body, the blood. , the soul and the divinity of Jesus Christ. Consequently, since the human nature of Christ cannot be separated from his divinity, the bread and wine, having been converted into the body and blood of Jesus Christ, are in a position to receive the worship service.
Roman Catholics are also taught that in the confessional, after penitents have told the priest of their sins, the confessor has the power to forgive sins. The Council of Trent, which met after the Reformation in 1545, declared: "Whoever claims that priests are not the only ministers of absolution (forgiveness), be condemned." As I had started going to confession at the age of seven, I soon understood that this power gave the priests tremendous control over the lives of their people and made them superior to any secular authority on the face of the earth.
Yet it wasn't just the power and dignity of the priesthood that motivated me. It was also a sincere desire to save my soul. I knew from the teachings of the priests and nuns that I could not hope to go directly to heaven after my death. My Roman Catholic catechism had taught me that after death I must pay for the temporal punishment of my sins. The Roman Catholic Church teaches that "the souls of the righteous who, at the time of death, are burdened with venial sin or temporal penalties due to sin, enter purgatory." I understood then that since I had committed venial sins on a daily basis, and sometimes even mortal sins, I would spend a long time in purgatory. The Church of Rome is little explicit in its official teaching regarding the penances of purgatory, But the fertile imaginations of Irish Roman Catholic priests and nuns helped them invent such sufferings and hardships that our childhood lives were filled with fear and we would have done anything to avoid purgatory if possible. Consequently, as a boy I reasoned that if a priest had the power through the celebration of the Mass sacrifice to obtain the liberation of souls from purgatory, I would help my own soul by becoming a priest, since after my death those souls who had received the help of my masses would be obliged to pray for my soul before the throne of the Queen of Heaven (the blessed Virgin Mary), and she in turn would intercede for me before the throne of her Son. This was the teaching of the church that declared that “The poor souls in purgatory can be helped above all, by the sacrifice of the Mass that pleases the Lord”, and that “Souls in purgatory can intercede for other members of the Mystical Body (church)". I decided to become a priest and in due course I informed the corresponding authorities of my decision.
The role of the Bible
It would take too long to tell you all about the many years of preparation for the priesthood in the Roman Catholic Church. It will be enough to tell you about those incidents that mark critical points in my life. For me there would be no short path to the assurance of salvation. The path would be hampered by many trials and temptations. I am often asked if I did not know the Bible, or if it was forbidden. I actually owned a New Testament during all the years of my preparation, and in the years spent in the monastery. When I left for the minor seminary, I brought along with my missal and my prayer books, three other books: The Glories of Mary , by Alfonso de Liguori, The Imitation of Christ , by Thomas A. Kempis, and the New Testament, Roman Catholic. The latter had the following note: "All faithful are assured to read the Sacred Scriptures at least a quarter of an hour a day with the veneration due to the Divine Word and as spiritual reading, an indulgence of three years." Roman Catholics should feel compelled to read the Bible as most are eager for indulgences. However it can be seen that indulgences are only assured when the Bible is read for spiritual reading and not for study or interpretation. Since Roman Catholics know that they can earn indulgences in other easier ways like making the sign of the Cross (seven years each time it is made with holy water), etc., most do not care about reading the Scriptures. Further, many fear interpreting God's Word contrary to the teachings of the church of Rome. In my particular case when, many years later, I left the monastery, I still had the three books mentioned. TheGlorias de María no longer had tapas, they had worn out. The cover of The Imitation of Christ hung by some threads. However, the New Testament was still new. He had only read it when he wanted to compare a translation from Latin to English.
Constant indoctrination
The seminar routine is so strict that one rarely has time for true reflection. It is true that there is a separate time each morning for meditation. But the issues to be considered are read, and if the mind is allowed to wander, one runs the risk of being in venial sin.
The daily program of life is so well thought out by the church of Rome that it gradually destroys one's personality and one is molded into a pattern designed by the church of Rome to suit its purpose - complete renunciation of oneself. Despite the high esteem in which the laity of the Roman church hold the priest, the ecclesiastical authorities consider him merely a number in their plan for the conquest of the world by the Roman Catholic Church. Consequently, if the priest is to serve his purpose, he must receive a thorough brainwash. This is accomplished in a manner similar to that of the Communists. During seminary training, they are never allowed enough sleep, are subjected to frequent fasts, and any means of indoctrination are used.
Also, when any doubt arises in relation to some important doctrine taught by the Church of Rome, it must be rejected, because maintaining such a doubt (voluntarily) is a sign that God may be taking away the priestly vocation and endangering their salvation. eternal.
Towards the end of my preparation in the minor seminary, I had to decide whether I wanted to be a secular priest (under the authority of a bishop as a parish priest or chaplain in some institution) or to be a religious priest (who has taken the three vows of poverty. , chastity and obedience and living in a monastery or house of a religious order).
The choice of a monastic order
He felt that secular priests had too many temptations and consequently found it difficult to obtain salvation. He also knew that in previous centuries, the Roman Catholic Church had canonized (officially declare that a soul is in heaven) only one lay priest, the Cure of Ars, John Mary Vianney. Logically, I reasoned that if it was so difficult for a person to be saved as a secular priest, it was safer to become a monk or friar (member of a religious order). So I spent my last year in seminary deciding what order appealed to me and where I would be best.
He was well acquainted with the more well-known orders such as the Benedictines, the Dominicans, the Servites, the Franciscans, the Trappists, and the Jesuits. None of them appealed to me. He wanted a very strict order in which he could find as much security as possible to obtain salvation. I thought I had found those conditions in the Order of Our Lady of Carmel, commonly called the Order of Discalced Carmelites.
The Carmelite Order was founded by Crusaders and others in the Holy Land. They stayed there after the Crusades and occupied the caves of the Sons of the Prophets on Mount Carmel. The Patriarch Albert of Jerusalem gave them a simple rule of life and they followed it until the middle of the 13th century when they were expelled from the Holy Land by the Muslims. Some of the exiles settled in Mantua, Italy, and others in a town outside of Cambridge, England. The first prior general in England was a man named Simon Stock. It is claimed that the Blessed Virgin Mary appeared to him in a vision and made the famous Brown Scapular Promise.
The Brown Scapular
In a brochure printed by the Catholic Truth Society of Ireland, "The Brown Scapular of Reverend ER Elliott, O. Carm.", That vision and promise are described on page 5: “. . . she (Mary) appeared to me accompanied by a large entourage and holding in her hands a habit (the scapular) of the order, she said, 'This will be a special favor for you and all the Carmelites, ANYONE WHO DIES WEARING THIS HABIT WILL NOT SUFFER THE ETERNAL FIRE '". The scapular can be made by anyone. All that is required is a brown (or almost black) woven wool fabric cut into two squares or rectangles of sufficient size joined by ropes. The first scapular worn must receive the blessing of a priest authorized to confer it.
There is another promise tied to the wearing of the brown (Carmelite) scapular called the Sabbath Privilege. Pope John XXII is supposed to have received him in a personal vision of Mary. Citing again the aforementioned pamphlet: “Saint John of the Cross died in 1591, the great Carmelite Saint and Doctor of the Church, was a devout believer in the Sabbath Privilege. Shortly before his death he recalled for the benefit of his friends and his own that 'The Mother of God of Carmel comes on Saturdays, with grace and help to purgatory, and takes from there the souls of pious people, who have worn her Scapular Holy'".
Many Roman Catholics, after wearing the brown scapular, substitute a medal for it. The medal must have the figure of Christ on one side and that of Mary on the other. The medals have to be blessed by a priest.
The monastery routine
My first year as a Discalced Carmelite was spent in the novices' house in preparation for my simple profession of vows. It was a year dedicated to meditation and prayer. In addition to the regular daily schedule observed by all Discalced Carmelite Fathers, the novices have extra time for prayer, greater penances and more mortifications. The silence that is observed in the novitiate is very strict. Outside of a half-hour recess, the novices are forbidden to speak to each other and, during the seasons of the Litany and Advent, absolute silence is observed. In those stations the novices walk around in silence during recess time, counting the rosary, and the disciplines.
In the novitiate the day begins at midnight. The bell calls out to the community that meets in the chapel. With the last tolling of the bell, the Divine Office begins. Matins consist of nine psalms and nine lessons from the Old Testament, with the commentary of some of the first Fathers of the Church, it is sung or recited, and this is followed by the five psalms of praise with the Benedictus, whose part of the Office is called Lauds. Then the monks retire once more to their beds and await the next bell at 4:45 in the morning.
When I speak of beds I do not want to produce the illusion of soft feather mattresses, or even comfortable beds. The bed of a Carmelite consists of three planks on a frame, covered by a thin mattress. There are three blankets to keep you warm. Everything in a monk's room is consistent with the austerity of his bed. Besides it there is a small table and a stool. No other furniture is allowed.
Many hours of prayer
At dawn, the community goes to the chapel and recites the First and Third, each of which consists of three psalms followed by a short lesson and a short written prayer. At the end of this part of the Divine Office, the community spends an hour together in silent prayer on their knees.
After the mental prayers, the masses of the day begin. If the monk is a priest, he celebrates a private mass at one of the altars of the monastery, usually attended by another monk, called a servant. If the monk is still studying for the priesthood, he attends Common Mass, celebrated by the priest assigned for the week. The lay brothers who do manual work in the monastery also attend Mass. All are expected to receive Holy Communion. These exercises, the Divine Office, Mental Prayer and Mass, take about three hours, so it is eight in the morning before the monks can have their breakfast. This consists of bread and coffee, and must be taken standing, since in the primitive rule of the order, there is no permission to eat breakfast, which is a modern concession for the weakness of man.
The morning is devoted to study, classes, and private prayer. During the novitiate year it is not allowed to study anything other than spiritual subjects and, of course, the Rule, Customs and Discipline of the Carmelite Order. After profession of vows, the monk studies theology and the other subjects necessary for ordination to the priesthood.
Shortly before noon the community goes to the chapel where they recite the last two short hours of the morning service, the Sixth and the Ninth. These, like the First and Third, consist of three psalms each followed by a short Scripture lesson and the prayer for the day. At the end of the Office, the rest of the time until the Angelus is devoted to examination of conscience. During the exam one remembers any sin that he may have committed since the night before and asks God for forgiveness. However, if one has committed a mortal sin, it is necessary to go to confession at the first opportunity. For a venial sin it is enough to say the Act of Contrition. After the recitation of the Angelus the monks go to the dining room for the main meal of the day.
Monastic meals
All meals are eaten in silence. The only exceptions are at Easter, Pentecost, the Feast of Our Lady of Mount Carmel, the Assumption of the Blessed Virgin Mary, the Feast of Saint Teresa of Avila, the Feast of Saint John of the Cross, of All Saints, The Immaculate Conception, Christmas and some other days. However, while the community eats in silence, one of the monks, assigned for each week, reads from a spiritual book or from the Rule and Customs of the Order.
The food is simple and generally consists of soup, a plate with fish or eggs, two vegetables, and fruit. The Discalced Carmelite Rule prohibits eating meat unless prescribed by a doctor. This rarely happens because most doctors consider fish and eggs to be enough. When a monk must eat meat, it is placed in the lower part of the refectory and is isolated from the view of the other monks by means of a screen. One jokingly refers to this area as "hell."
As each monk finishes his lunch he looks around to see if he can be of help in the refectory. One can replace the reader, others the waiters so they can have lunch. Others carry out penances and public humiliations. These penances consist of standing with outstretched arms forming a cross, kissing the feet with monks' sandals, receiving a blow to the face by a monk and, at the end of lunch, lying on the floor at the entrance of the refectory so that the monks who leave step on his body. These and other penances are supposed to earn merit in heaven and increase one's "spiritual bank account." After lunch at noon, in most Discalced Carmelite monasteries, the recess period of the day allows the fraternal exchange of spiritual ideas, to help each other in the fulfillment of religious life. However, in reality, it often becomes a tense time, in which very uncharitable acts are committed. Twenty or more healthy men cannot be confined in the unnatural environment of a monastery without psychological repercussions. It is usually with obvious relief that the monks receive the end of the daily recess period, and retire to their cells for the afternoon rest. Twenty or more healthy men cannot be confined in the unnatural environment of a monastery without psychological repercussions. It is usually with obvious relief that the monks receive the end of the daily recess period, and retire to their cells for the afternoon rest. Twenty or more healthy men cannot be confined in the unnatural environment of a monastery without psychological repercussions. It is usually with obvious relief that the monks receive the end of the daily recess period, and retire to their cells for the afternoon rest.
The constant repetition of psalms
Vespers and Compline follow the afternoon siesta. The former consist of five Psalms, the Magnificat and the prayer of the day, and the latter consist of three psalms the Nunc Dimittis and a closing prayer. This concludes the Divine Office for the day. It was thus divided into seven parts by the early Benedictine monks following Psalm 119: 164 : "Seven times a day I praise you because of your righteous judgments."I am often asked how, in view of our daily recitation or singing of about thirty psalms (the entire psaltery is supposed to be completed each week, in theory) we did not come to know God's plan of salvation. The answer is very obvious to a Catholic. Every time we heard a passage that seemed to conflict with the teaching of the church of Rome, we decided that we were not interpreting it correctly. For example, in Psalm 18: 2, “Jehovah, my rock. . . " and in Psalm 62: 6: "He only is my rock ..."We simply ignored the implication that Peter was not THE rock, or concluded that we did not have enough knowledge of the Scriptures to interpret the passage. The same thing happened when we listened to passages from the Old or New Testament during the recitation of the Divine Office. To Romans 5: 1 : “Therefore being justified by faith. . . " we understood it as saying: “Justified, then, by faith in the Roman Catholic Church. . . "
The afternoon after Vespers was generally spent in the cell itself. There, in the solitude of his chamber, the monk tried to achieve "union with God" through spiritual readings, private meditation and prayer. The Carmelite Order emphasizes this part of the monk's life and recommends "Remaining in the cell day and night, meditating on the law of the Lord." Actually much of the time it dissipates into apathy and boredom.
The mortification of the flesh!
Another hour of silent meditation in the chapel, the collation (a simple dinner consisting of tea and bread), the evening prayers, and the Discipline end the monastic day.
The Discipline is a public scourging in which all the monks return to their bedrooms and each friar stands in front of the door of his cell. At a signal from the superior, the lights go out, and the monks partially undress and proceed to whip their bare thighs, while singing in Latin, very low, Psalm 51. The whip, or disciplinarian, as it is called, consists of three measures of rope that are passed through a woven handle so that a six-pointed whip is formed, each fifteen inches (thirty-seven centimeters) long. The ends of each rope are dipped in wax to harden them. The application of the scourging depends, of course, on the fervor of the friar. But they are usually made to bleed. At the end of the singing of the psalm, the superior, the Prior, recites various prayers and the monks adjust their clothes. When the lights are turned on again, the monks kneel on their doorstep, and the Prior passes through the corridor, blessing each monk who in turn kisses the scapular (an apron-like garment that hangs in front of and above behind) of the top. The monks retire and thus ends the monastic day.
If works could save, all the Carmelite Fathers would have their salvation assured, as can be seen from the prison life they lead. However, we know from Romans 3:20 that “Since by the works of the law no human being will be justified before him; because through the law is the knowledge of sin. Consequently it is pathetic to think of the thousands of monks and nuns, yes, millions of Roman Catholics who do countless works that they believe are worthy. "We conclude, then, that man is justified by faith without the works of the law"(Romans 3:28) is a truth unknown to them. Because of my lack of true knowledge about God's Word I believed that I had to earn heaven and deserve it for my efforts. So it was still in the dark.
The profession of vows
In 1935, at the end of the novitiate, I made my first profession of vows, and then in 1938, on the Feast of the Ascension, I made my solemn profession of vows. Here is a copy of my profession of vows so that you can see how binding the profession is for a Catholic.
“I, Friar Hugh of Saint Teresa Margaret, make my profession of solemn vows, and pledge obedience, chastity and poverty to God, and to the most blessed Virgin Mary of Mount Carmel, and to our Reverend Father, Friar Peter Thomas of the Virgin of Carmel , Prior General of the Order of the Discalced Carmelite Brothers, and their successors, according to the primitive Rule of the Order mentioned above EVEN UNTIL DEATH ”.
In 1938, when I made my last solemn profession of vows, I was completing my theological studies for my ordination to the priesthood. He had received the tonsure, the Minor Orders and the Sacred Order of the Subdiaconate from Bishop Francis Clement Kelley of Oklahoma City. As I now remember it, I had not yet been seriously doubted about the official teaching of the Roman Catholic Church. He seemed ready for life. However, God had other plans for me. “And we know that all things work together for good to those who love God, that is, those who are called according to his purpose. For those whom he knew before, he also predestined to be conformed to the image of his Son. . . " (Romans 8:28 and 29).
Doubts about the power of the priest
During this period of my preparation, I was practicing how to celebrate Mass. It takes months to learn the rubric and the ritual of the Mass. Many times as I practiced I wondered if I believed that after my final priesthood ordination I would have the power to command God to come down on the altar. According to the teachings of the Roman church the priest, no matter how unworthy he may be personally, even if he had just made a pact with the devil, he has the power to change the elements of bread and wine into body, blood and the actual DIVINITY of Christ. It is enough that you pronounce the consecration words properly and have the intention to consecrate them, God must come down to the altar and enter and take the elements. The more he thought of this power claimed by the Roman church for priests, the less he believed in it. Time after time I would go to my Father Confessor and tell him about those doubts. The only answer was that he had to be patient. He told me that even if he didn't believe in anything the Roman church taught, he could still be a priest, as long as he faithfully taught what they wanted him to teach. It said, “Your own personal faith has nothing to do with this. You are simply a tool in the hands of the Mother Church for the propagation of the faith. Be faithful to the Roman Catholic faith and in the end everything will work out. However that was not the case. My doubts increased daily. The superiors noticed my attitude and sensed that I had problems, but they did nothing. In reality, the main superior, Father Provincial, detested me. He realized that I understood that he was not a prepared man. He appeared great knowledge and holiness, but he had neither. I was determined to break and destroy myself where possible.
Fortunately the local prior, Father Edward, was my friend and protected me, even at the cost of falling under the wrath of the Provincial. Finally, I completely lost faith in the Roman church and its made-up dogmas. I stopped worrying about whether or not my superiors discovered my loss of faith.
Over the next several months I considered dropping the order many times. But I knew that if I stepped out of order, on my own conscience I would have to leave the Roman Catholic Church. He knew very little about the claims of Protestantism. The only books I had been allowed to study were written by Roman Catholic authors who had distorted and perverted the teachings of God and Protestant theologians in such a way that they painted them as instruments of the devil. I didn't know where to turn, but I put my faith in God. I knew that He would not abandon me in my hour of trial.
The decision to escape
In the end, on August 2, 1940, I realized that it had been a long time since I believed in the doctrines of the Church of Rome such as Transubstantiation, Auricular Confession (confession to a priest to be forgiven by him personally) and Infallibility. of the Pope (who when he speaks in his official capacity in relation to faith and morals cannot err). I knew that it would be impossible for me to continue in the monastery. Life is already difficult there, believing in everything the church of Rome teaches. When that belief is lost, life as a friar becomes intolerable.
I had completed my theological education and knew that I could never again have the faith of a Roman Catholic. So, without anyone knowing, I decided to leave the monastery, and leave it that afternoon. I was very careful. The Provincial Father, my enemy, was visiting the monastery to which I was affected. I knew that if I distrusted and began to suspect that I was trying to leave, he would get a Roman Catholic doctor to sign transfer papers and put me in an institution for the mentally ill under the control of the Church of Rome. This may seem far-fetched to those who know friendly Roman Catholics, but I can assure you that in North America,
As the Padres took their afternoon nap, I quietly walked out the back door and ran to the YMCA (Youth Christian Association) in San Diego for protection. I knew that the Provincial and his religious associates would not risk taking this matter to the Protestant ministers of Texas by trying to get me out of there. After contacting some ministers and discussing my situation with them, I moved to Houston, a city more dominated by Protestantism than San Antonio, which is 60% Roman Catholic.
Entering the Protestant ministry without having Christ!
At that time he was not really converted. He considered that it was sufficient for spiritual health to accept the theological opinion of the church to which one belonged. Consequently, I entered the Protestant ministry and for the next fifteen years I served in various fields without assurance of my salvation.
Time and space prevent me from telling you all the detours that occurred during those fifteen years. He led a very mundane life. During that period there was a time when I boasted of being like any other worldly man. Someday, God willing, I will write a book describing the great mercy and patience that God had for me during that "exile."
Yet God's grace continued to work . “The spirit is what gives life; the meat is useless,. . . That is why I have told you that no one can come to me unless it is given to him by the Father "(John 6:63 and 65). Finally the critical point in my spiritual life arrived. I was still waiting for a test. I began to think that I had made a mistake in leaving the church in Rome, so in 1955 I returned to the Roman Catholic Church. I was sent as penance to a Trappist monastery. I was very willing, I wanted to do anything that would give me some assurance of my eternal destiny. I opened my mind to everything they were trying to teach me, but it was useless. Not only did I discover that she did not believe in the doctrines of the Catholic Church, I also understood that she could not have the truth because most of her doctrines were the work of men. Again I left the church of Rome - of course, without them knowing that I was trying to leave. So I went to the East Coast and prayed that God would show me His will. My prayers were quickly answered,
Steps towards my conversion
I was speaking to a group of businessmen about the political implications of a Catholic candidate for the Presidency when, after the meeting, a tall man approached me and congratulated me on my knowledge of the Church of Rome and its teachings. As usual, I was filled with pride. Then he said, "However, friend, I must tell you that you have the lowest spiritual temperature I have ever had." I was deeply offended and turned from his presence with all the awkwardness I could muster. I mentally despised him, taking him for a "poor devil." Yet he was too good a soul winner to allow me to so easily escape his hook. He belonged to that group of very dedicated "Fishers of men for Christ", who never cease in their search for souls, no matter how harshly they may be snubbed and even insulted. He followed after me, and finally brought me under conviction.
At first I rejected his solution to my spiritual problems. He told me that I simply had to accept Christ, put all my trust in him, "believe in him" and I would have eternal life. I was constantly reminded of the words of Christ: "Truly, truly, I say to you, whoever believes in me has eternal life" (John 6:47). It all seemed too easy to be true. Why, I wondered, were the teachings of the various creeds formulated if it was as easy as that? But then I realized that it wasn't that easy. One had to humbly acknowledge that he was a sinner. "Because all have sinned, and fall short of the glory of God" (Romans 3:23). Furthermore, one has been saved by the blood of Christ shed on Calvary, and not by one's own merit,“He who did not spare his own Son, but gave him up for us all. . . " (Romans 8:32). So I recognized that I was a sinner, and I said with the psalmist: "Behold, I was brought up in iniquity, and in sin my mother conceived me." Then I accepted Christ as my only Savior, without counting on anyone else — not even the Blessed Virgin Mary. "But to him who does not work but believes in him who justifies the wicked, his faith is credited as righteousness" (Romans 4: 5).
After my conversion
Since that day I have had no doubts about my salvation. "So whoever confesses [acknowledges] me before men, him also will I confess before my Father who is in heaven" (Matthew 10:32).
When I was first saved by God's grace, I worked in an organization whose purpose was to help priests understand the Gospel. However, I soon understood that God was calling me to a unique ministry - that of teaching Christians to win Roman Catholics to the Lord. That is why in 1959 I left by faith, as we say in the United States of America, trusting in him for the provision of my needs. And it has. Lack of space prevents me from telling you about all the great blessings and favors I have enjoyed. I have traveled many times in the United States and Canada and have taken preaching trips to Europe several times. Everywhere I have preached with love and authority and have been well received.
It is not my purpose to sow the seeds of hatred and bitterness, but rather to show through the Gospel how to win Roman Catholics to Christ. I constantly remind people of those wonderful words from the first chapter of John that are part of the last Gospel that is read at the end of every Mass in the Roman Catholic Church . “He came to his own, and his own did not receive him. But to all who received him, to those who believed in his name, he gave the right to become children of God ” (John 1: 11-12). Praise his holy shadow forever.
Hugh Farrell
Hugh Farrell was born in the United States. After his conversion, he was very active in preaching and evangelization throughout Europe, the United States, and Canada. He recently passed into the presence of the Lord.
[Source: https://bereanbeacon.org/es/de-fraile-a-la-libertad-en-cristo/]
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