Tye Baudin

Christ is King!

[Tye Baudin @TyAnthony454]

@jholy901 “If this is purity, what is perversion?”

[Tye Baudin @TyAnthony454]

From a letter by Saint Paul of the Cross, priest (Epist. 1, 43; 2, 440. 825)

We preach Christ crucified!

It is very good and holy to consider the passion of our Lord and to meditate on it, for by this sacred path we reach union with God. In this most holy school we learn true wisdom, for it was there that all the saints learned it.
Indeed when the cross of our dear Jesus has planted its roots more deply in your hearts , then will you rejoice: to suffer & not to die,
or better: "Neither to suffer, nor to die, but only to turn perfectly to the will of God."

Love is a unifying virtue which takes upon itself the torments of its beloved Lord. It is a fire reaching through to the inmost soul. It transforms the lover into the one loved. More deeply, love intermingles with grief, and grief with love, and a certain blending of love and grief occurs. They become so united that we can no longer distinguish love from grief nor grief from love. Thus the loving heart rejoices in its sorrow and exults in its grieving love.

Therefore, be constant in practicing every virtue, and especially in imitating the patience of our dear Jesus, for this is the summit of pure love. Live in such a way that all may know that you bear outwardly as well as inwardly the image of Christ crucified, the model of all gentleness and mercy. For if a man is united inwardly with the Son of the living God, he also bears his likeness outwardly by his continual practice of heroic goodness, and especially through a patience reinforced by courage, which does not complain either secretly or in public. Conceal yourselves in Jesus crucified, and hope for nothing except that all men be thoroughly converted to his will.

When you become true lovers of the Crucified, you will always celebrate the feast of the cross in the inner temple of the soul, bearing all in silence and not relying on any creature. Since festivals ought to be celebrated joyfully, those who love the Crucified should honor the feast of the cross by enduring in silence with a serene and joyful countenance, so that their suffering remains hidden from men and is observed by God alone. For in this feast there is always a solemn banquet, and the food presented is the will of God, exemplified by the love of our crucified Christ.”

[Tye Baudin @TyAnthony454]

From a homily on the gospels by Saint Gregory the Great, pope
(Hom. 17, 1-3: PL 76, 1139)

The Lord follows his preachers:

Beloved brothers, our Lord and Savior sometimes gives us instruction by words and sometimes by actions. His very deeds are our commands; and whenever he acts silently he is teaching us what we should do. For example, he sends his disciples out to preach two by two, because the precept of charity is twofold—love of God and of one's neighbor.
The Lord sends his disciples out to preach in twos in order to teach us silently that whoever fails in charity toward his neighbor should by no means take upon himself the office of preaching.

Rightly is it said that he sent them ahead of him into every city and place where he himself was to go. For the Lord follows after the preachers, because preaching goes ahead to prepare the way, and then when the words of exhortation have gone ahead and established truth in our minds, the Lord comes to live within us. To those who preach Isaiah says: Prepare the way of the Lord, make straight the paths of our God. And the psalmist tells them: Make a way for him who rises above the sunset.

The Lord rises above the sunset because from that very place where he slept in death, he rose again and manifested a greater glory. He rises above the sunset because in his resurrection he trampled underfoot the death which he endured. Therefore, we make a way for him who rises above the sunset when we preach his glory to you, so that when he himself follows after us, he may illumine you with his love.

Let us listen now to his words as he sends his preachers forth: The harvest is great but the laborers are few. Pray therefore the Lord of the harvest to send laborers into his harvest. That the harvest is good but the laborers are few cannot be said without a heavy heart, for although there are many to hear the good news there are only a few to preach it. Indeed, see how full the world is of priests, but yet in God’s harvest a true laborer is rarely to be found; although we have accepted the priestly office we do not fulfill its demands.

Think over, my beloved brothers, think over his words: Pray the Lord of the harvest to send laborers into his harvest. Pray for us so that we may be able to labor worthily on your behalf, that our tongue may not grow weary of exhortation, that after we have taken up the office of preaching our silence may not bring us condemnation from the just judge.

[Tye Baudin @TyAnthony454]

Reconciliation can be analogous to Surgery.

As a patient you have to trust the surgeon who holds the scalpel, His desire to make cuts is not meant to hurt or harm, it’s meant to access the things that need repair. Christ has blessed the Church with Due process as a Surgeons guide to graciously & carefully approach what needs to be mended.

[Tye Baudin @TyAnthony454]

God binds Himself to the Sacraments, But He is not bound by them.

[Tye Baudin @TyAnthony454]

To be in the Church sacramentally is to be in Christ sacramentally

[Tye Baudin @TyAnthony454]

Take a moment & Thank God that your breathing today. He gave it to you that you may return it to Him in Praise. ❤️

~ Aquinas Summa
Question 104. sustaining creation

I. whether creatures need to be kept in existence by God;

REPLY: The solution,' necessary on grounds both of faith and of reason, is that creatures are kept in existence by God.m To bring out the evidence for this we need to take into consideration that there are two ways in which one thing may be kept in being by another.- The first is indirect and incidental, as when one who removes a destructive force is said to preserve a thing in existence; for example, one who watches over a child lest it fall into a fire is said to preserve the child's life. The second is a per se and direct way of preserving a thing in existence, insofar, namely, as the thing preserved is so dependent that without the preserver it could not exist.
This is the way that all creatures need God to keep them in existence. For the esse of all creaturely beings so depends upon God that they could not continue to exist even for a moment, but would fall away into nothingness unless they were sustained in existence by his power.

To apply this: every creature stands in relation to God as the air to the light of the sun. For as the sun is light-giving by its very nature, while the air comes to be lighted through sharing in the sun's nature, so also God alone is being by his essence, which is his esse, while every creature is being participatively, i.e. its essence is not its esse. This is why Augustine writes, Were God's power at any moment to leave the beings he created to be ruled by it, their species would at once cease to be and their whole nature would collapse; and further, Just as the air is made bright as long as light is present, so man is in the light as long as God is present to him, and when God is not present, he abides in darkness.”

[Tye Baudin @TyAnthony454]

🔥 From a treatise on John by Saint Augustine, bishop (Tract. 26, 4-6: CCL 36, 261-263)🔥

“See, I will save my people
No one comes to me unless the Father draws him. Do not think that you are drawn against your will; the will is drawn also by love. We must not be afraid of men who weigh words but are far from understanding what belongs above all to divine truth. They may find fault with this passage of Scripture and say to us: "How can I believe of my own free will if I am drawn to believe? I answer: "It is not enough that you are moved by the will, for you are drawn also by desire."
What does this mean, to be drawn by desire? Take delight in the Lord, and he will give you the desires of your heart. The heart has its own desires; it takes delight, for example, in the bread from heaven. The poet could say: "Everyone is drawn by his own desire," not
by necessity but by desire, not by compulsion but by pleasure. We can say then with greater force that one who finds pleasure in truth, in happiness, in justice, in everlasting life, is drawn to Christ, for Christ is all these things.
Are our bodily senses to have their desires, but not the will? If the will does not have its desires, how can Scripture say: The children of men will find their hope under the shadow of your wings, they will drink their fill from the plenty of your house, and you will give them drink from the running stream of your delights, for with you is the fountain of life, and in your light we shall see light.
Show me one who loves; he knows what I mean. Show me one who is full of longing, one who is hungry, one who is a pilgrim and suffering from thirst in the désert of this world, eager for the fountain in the homeland of eternity; show me someone like that, and he knows what I mean. But if I speak to someone without feeling, he does not understand what I am saying.
You have only to show a leafy branch to a sheep, and it is drawn to it. If you show nuts to a boy, he is drawn to them. He runs to them because he is drawn, drawn by love, drawn without any physical compulsion, drawn by a chain attached to his heart. "Everyone is drawn by his own desire." This is a true saying, and earthly delights and pleasures, set before those who love them, succeed in drawing them. If this is so, are we to say that Christ, revealed and set before us by the Father, does not draw us? What does the soul desire more than truth? Why then does the soul have hungry jaws, a spiritual palate as it were, sensitive enough to judge the truth, if not in order to eat and drink wisdom, justice, truth, eternal life? Blessed are those who hunger and thirst for justice, that is, here on earth. They shall be satisfied, that is, in heaven. Christ says: I give each what he loves, I give each the object of his hope; he will see what he believed in, though without seeing it. What he now hungers for, he will eat; what he now thirsts for, he will drink to the full. When? At the resurrection of the dead, for I will raise him up on the last day.”

[Tye Baudin @TyAnthony454]

The story of St. John Chrysostom is a beautiful reminder that an unjust ecclesiastical judgment need not have the final word. Though deposed and exiled by fellow bishops, Chrysostom found defenders who cared more for truth and justice than preserving the judgments of those in authority. Pope Innocent I challenged the legitimacy of his condemnation and sought a proper hearing. Though Chrysostom died in exile without receiving that hearing, faithful men continued to pursue his vindication, and in time his name and honor were publicly restored. There is something profound in this: even when justice is delayed, God can raise up men of courage and integrity who are willing to revisit old judgments, defend the wrongly accused, and seek the truth long after others have moved on.

[Tye Baudin @TyAnthony454]

Philosophy is the journey of
Potentiality pursuing to establish its actuality,
Effect pursuing to understand its cause,
Abstract pursuing to secure its concrete,
Categories reaching for Transcendentals.

[Tye Baudin @TyAnthony454]

Lord, where I Trust you little, Help me to Trust you more.

[Tye Baudin @TyAnthony454]

Suffering is the carving tool in Gods hands conforming us to the Image of Christ

[Tye Baudin @TyAnthony454]

Christ:
SON, take it not to heart if some people think ill of thee, and say of thee what thou art not willing to hear.
Thou oughtest to think worse of thyself and to believe that no one is weaker than thyself.
If thou walk interiorly thou wilt make small account of flying words.
It is no small prudence to be silent in the evil time, and to turn within to Me, and not to be disturbed with the judgment of men.
Let not thy peace be in the tongues of men, for whether they put a good or bad construction on what thou dost, thou art not for all that other than thou art. Where is true peace and true glory? Is it not in Me?
And he who covets not to please men, nor fears their displeasure, shall enjoy much peace. (Col. 3:22).
All disquiet of heart and distraction of the senses arise from inordinate love and vain fear.
~ Imitation of Christ book 3 ch 28

[Tye Baudin @TyAnthony454]

One of the Raw beauties of the Psalms that reflects to us the Daily Christian walk is how well it communicates the reality of how , through Gods Grace & Mercy, He can lift us up to mountain heights on the Wings of His love & fill our Hearts & mouths with Praise & Hope & comfort in Him , showing us glimpses that Everything is going to be OK, that He has us in His Hands, then brings us back down into the fertile Soil of the Valley where we must continue our journey of being purified through Suffering & Humiliation , being refined like Silver , awaiting our next Flight on His wings. Praying & meditating on the Psalms daily are meant to carry us Frequently to the mercy seat of Christ , delighting in Him as He delights in us & prepare our hearts to be a living sacrifice, prepare the Hammer & nail in your hands to crucify the flesh! Aim straight & swing hard today!

[Tye Baudin @TyAnthony454]

The condition of Adam in the Garden.

On this question, I’ve generally heard two positions: either Adam possessed grace, the Holy Spirit, and faith as Christians do today, or he did not.

I really appreciate how Aquinas approaches this question in the Summa, Prima Pars, Q.95.

He essentially argues that Adam was created in a state of grace, possessing virtue, faith, hope, charity, and the Holy Spirit, but not in precisely the same condition or manner as Christians today.

An interesting distinction that avoids reducing the question to a simple either/or. 🤔

[Tye Baudin @TyAnthony454]

Functionally speaking, every established Christian tradition will eventually face a tension between two perspectives:

1. Personal exegesis > Ecclesiology (confessions, councils, established teaching).

2. Ecclesiology > Personal exegesis.

History has shown us that this tension is inescapable. The real difference is how each tradition handles it.

Protestantism, historically speaking, operates under rule #1 as its final authority, while attempting to maintain rule #2 through confessions, synods, and church discipline.

The Reformers themselves appealed to rule #1 against Rome, while simultaneously establishing rule #2 through confessions such as Augsburg, Heidelberg, Westminster, and eventually the Baptist confessions.

Once a tradition becomes established and codified, the tension begins all over again.
A gifted, popular teacher comes along whose personal exegesis conflicts with the established confession. He can either submit, be disciplined, or leave and establish another church with another confession.

And here’s the interesting part: the same principle that justified the original Reformers can be used to justify the next reformer.
Fragmentation, then, isn’t necessarily a failure of the Protestant system. In some circumstances, it’s a natural consequence of its own principles.

Catholicism approaches this differently. Scripture and Tradition form one deposit of faith, with the Magisterium serving as its authentic interpreter. Individual theologians can debate unresolved questions, challenge theological opinions, and contribute to doctrinal development. However, personal exegesis cannot overturn definitively established Church teaching.

A gifted teacher cannot simply establish another confession contrary to defined doctrine and still claim to be operating within Catholic ecclesiology. Such a departure is treated as a rupture in communion, not another legitimate expression of the same ecclesiastical authority.

Eastern Orthodoxy also places established ecclesiastical authority above individual interpretation, but approaches that authority through the received tradition of the Church, particularly Scripture, the Fathers, liturgy, and ecumenical councils.

Its difficulties arise especially when determining how the Church reaches and recognizes binding doctrinal decisions, particularly without a universally accepted mechanism for calling and receiving new ecumenical councils.
Of course, Catholics and Orthodox have experienced their own divisions. Neither system has eliminated dissent, schism, or competing claims to legitimate authority.

But that’s really my point.
The tension exists in all three traditions, but the principles governing how that tension is resolved are fundamentally different.

Protestantism permits, at least in principle, an appeal from established ecclesiastical teaching back to Scripture that may ultimately justify a new confession.

Catholicism denies that personal exegesis can legitimately overturn definitive magisterial teaching.

Orthodoxy requires fidelity to the received faith of the Church rather than allowing an individual to establish a competing doctrinal standard.

And this brings me back to what I find so interesting about the Reformation.
The Reformers exercised the very principle that their successors would eventually have to wrestle with and attempt to restrain.

They appealed against established ecclesiastical authority, then established new ecclesiastical authorities intended to preserve their own theological conclusions.
The question then becomes: If the original Reformers were justified in challenging the established Church through their interpretation of Scripture, on what consistent principle can subsequent generations be denied that same opportunity?

[Tye Baudin @TyAnthony454]

I honestly feel like most difficult doctrines should be treated like the Trinity & hypostatic union - paradoxical, transcendental, not against reason , but extends past what reason can fully grasp.

Things like the sacraments, predestination, free will, the work of Grace , Faith & Love in the heart & minds of people.

Scripture makes such strong statements about these things that can at times appear to be at tension with one another, all the while we hold that they are all True & our knowledge is incomplete. We see now dimly, but one day we will see as we ought. God will not be put in a box & Scripture reminds us of comforting thoughts, that we must humble ourselves like children to enter the Kingdom of heaven.

[Tye Baudin @TyAnthony454]

Si Sacras Scripturas in corde tuo totiens recitares, quotiens iniurias tibi ab hominibus illatas recitas, magnus sanctus esses.