In this section you can write a comment with any question you may have about Christianity, and we, within our capabilities, will give you an answer.
If you are a Catholic but need clarification, if you are a Protestant and you think you must correct a Catholic error, if you are an agnostic who has not give up in your search for the truth, or if you are simply a Christian but have questions or want to dig deeper, do not be afraid and ask.
When Thomas saw Jesus and still doubted, Jesus did not just reproach him for his lack of faith; he took his hand and asked him to put his finger into his wound. This is how faith problems are resolved, addressing them directly instead of trying to ignore it for fear of losing faith… or discovering it.
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previous users’ questions
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What does the church spend the alms given by parishioners on?
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I’ll give you a general account, since we don’t know the exact management of your parish.
The Church uses alms given by parishioners for a variety of purposes, primarily focusing on supporting its mission and serving the needs of the community. Some common ways the Church spends these funds include:Support for the clergy: Alms contribute to the salaries and living expenses of priests, deacons, and other clerics, ensuring they can devote themselves to pastoral work.
Maintenance of church buildings: Funds are used to maintain and repair church buildings, including the costs of utilities, cleaning, and other essential upkeep.
Charitable works: The Church uses donations to help those in need, both within the local parish and through larger charitable organizations (like Catholic Relief Services or Caritas). This includes helping the poor, sick, homeless, orphans, and those affected by disasters.
Liturgical expenses: Donations help cover the cost of materials and supplies needed for liturgies, such as candles, altar linens, vestments, and religious articles.
Educational programs: Some funds are used to support religious education, catechesis, and the formation of both children and adults in the faith.
Evangelization and outreach: Alms are often directed toward supporting missionary activities, the printing of religious literature, and other outreach efforts to spread the Gospel.
Administrative costs: Part of the funds may go toward running the administrative functions of the parish, including staff salaries, office supplies, and communication.
Diocesan and national contributions: Some of the money is shared with the diocese or the wider Church, helping to fund diocesan projects, missions, and other initiatives.
Each parish or diocese may have specific priorities for how alms are spent, and they often provide transparency on their use through financial reports.
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What evidence is there that heaven or hell exists?
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- Scriptural and Doctrinal Evidence
The Catholic Church teaches the reality of heaven and hell based on Scripture and Sacred Tradition. The Bible provides clear references to both: in Matthew 25:46, Jesus speaks of eternal life and eternal punishment. In John 14:2-3, He promises a place in His Father’s house, while Matthew 25:41-46 describes hell as eternal separation from God. These teachings are affirmed by the Church’s consistent doctrine over centuries, as reflected in the Catechism of the Catholic Church (1035), which states that hell is a consequence of rejecting God’s love and grace. -
Philosophical Argument for Justice
Without an afterlife, there is no ultimate justice. If good deeds go unrewarded and evil deeds go unpunished, then the moral order of the universe would be incomplete. The existence of heaven and hell provides a framework for the ultimate fulfillment of justice: eternal reward for the righteous and eternal separation for the wicked. This argument appeals to the inherent human sense of fairness and is a compelling reason for the belief in an afterlife. -
Near-Death Experiences (NDEs)
Thousands of people across different cultures and backgrounds have reported near-death experiences in which they describe encounters with a heavenly realm or a terrifying, dark place. While these experiences are not empirical “proof,” they serve as significant personal testimony. Many NDEs describe sensations of peace, light, and an overwhelming sense of love (similar to descriptions of heaven), while others recount feelings of fear, darkness, and anguish (similar to hell). These testimonies are often compelling to skeptics, as they suggest that the afterlife is an experience accessible to those who temporarily leave their bodies, even if they have no religious context. -
Historical and Cultural Consistency
Across time and cultures, the belief in heaven and hell has been nearly universal. Almost every civilization, from ancient Egypt to Hinduism, and even among the early Christians, has held a concept of an afterlife with rewards and punishments. This widespread, cross-cultural belief suggests that the concept of heaven and hell resonates with a deep, perhaps divinely planted, understanding in human consciousness. This long-standing universal belief supports the idea that the afterlife is not just a recent invention but part of humanity’s intrinsic understanding of existence. -
The Role of Christ’s Redemptive Work
From a Catholic perspective, the reality of heaven and hell is tied directly to the person and work of Jesus Christ. His death and resurrection provide the means for salvation, offering eternal life to those who accept His grace. Without this afterlife, His sacrifice would lack ultimate meaning. The Church teaches that those who reject Christ’s offer of salvation choose eternal separation from God (hell), while those who accept it are rewarded with eternal communion (heaven).
While no single piece of evidence can conclusively “prove” heaven or hell, the combination of Scriptural teaching, philosophical reasoning about justice, testimony from near-death experiences, and historical-cultural continuity provides a powerful and coherent argument in favor of their existence. For Catholics, the existence of heaven and hell is a matter of faith, but it is a faith supported by reason, tradition, and personal testimony.
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- Scriptural and Doctrinal Evidence
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Why are the supposed parents of Mary Joachim and Anna considered saints by the church if they are only named in an apocryphal gospel?
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- Theological Significance of Their Role
Saints Joachim and Anne are venerated primarily because they are recognized as the parents of the Virgin Mary, the Mother of God (Theotokos). Their sanctity is derived from their critical role in God’s plan of salvation. As the ones who raised and nurtured Mary, they prepared her for her unique mission to become the mother of Jesus Christ.
Their holiness is inferred from Mary’s sanctity, especially considering the doctrine of her Immaculate Conception, which implies that her parents were chosen by God and endowed with extraordinary grace to fulfill their role.
- Tradition Beyond the Apocryphal Gospel
While Joachim and Anne are named in the Protoevangelium of James, a 2nd-century apocryphal text, their existence and veneration do not solely rely on this text. The apocryphal account may reflect a broader oral tradition that preserved their names and significance.
The Church honors Saints Joachim and Anne not merely based on the Protoevangelium but also on the Tradition of the Church. This Tradition likely preserved knowledge of their existence and role as Mary’s parents, even if such details are not explicitly mentioned in Scripture.
- The Influence of the Protoevangelium of James
The Protoevangelium of James provides a narrative of Joachim and Anne as a devout, childless couple who miraculously conceived Mary after years of prayer. While not canonical, this account resonates with biblical themes of miraculous births (e.g., Abraham and Sarah, Hannah and Samuel) and reflects early Christian devotion to Mary and her family.
This text, widely circulated in the early Church, helped shape the understanding of Mary’s origins and contributed to the liturgical and devotional traditions surrounding her parents.
- Liturgical and Devotional Development
The veneration of Saints Joachim and Anne has deep roots in the life of the Church:
By the 4th century, their feast days were celebrated in the East.
In the West, devotion to Saint Anne flourished in the Middle Ages, with Pope Gregory XIII formalizing her feast day in 1584.
Saint Joachim’s feast was added to the Western calendar in 1738, and today both are celebrated together on July 26 in the Roman Rite.
This enduring devotion suggests that their veneration stems from more than just the Protoevangelium. It reflects a recognition of their sanctity as part of the Church’s living Tradition.-
Holiness and Their Legacy
The Church recognizes saints not only based on historical records but also on their role in God’s salvific plan and the spiritual fruit of their example. Joachim and Anne are models of faith, prayer, and dedication, inspiring Christian families to live holy lives. Their veneration highlights the importance of faithful parenting in nurturing the next generation of believers. -
Conclusion
While the Protoevangelium of James provides details about Joachim and Anne, their recognition as saints is not solely based on this apocryphal text. The Church venerates them because of their vital role as Mary’s parents, their place in salvation history, and the consistent Tradition that has preserved their memory. Their example of holiness and devotion remains an inspiration to Christians, demonstrating the power of grace to work through ordinary lives in extraordinary ways.
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- Theological Significance of Their Role
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Is there evidence of icon veneration in the pre-Nicene period?
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Yes, there is evidence suggesting that forms of icon veneration existed in the pre-Nicene period, though the practice and understanding of icons were not as developed as they would become in later centuries. Here are some key points and examples:
- The Image of Edessa (Mandylion)
One of the earliest traditions involving a sacred image is the Mandylion, or the Image of Edessa. This is a relic believed to bear the miraculous imprint of Christ’s face. According to the legend, King Abgar of Edessa corresponded with Jesus, who sent him a cloth with His image miraculously imprinted on it. While the precise historical basis of this tradition is debated, the legend suggests an early reverence for images associated with Christ. -
Catacomb Art
Christian art in the Roman catacombs from the 2nd and 3rd centuries depicts scenes from Scripture and symbols of faith (e.g., the Good Shepherd, fish, and anchor). While these images were primarily didactic and symbolic, their presence in burial sites indicates a form of sacred appreciation and reverence. -
Eusebius and the Statues of Christ and Saints
Eusebius of Caesarea, writing in the early 4th century, mentions that statues of Christ, Peter, and Paul existed in his time. He describes a bronze statue of Christ healing the woman with the issue of blood (Ecclesiastical History, 7.18). Though he does not explicitly endorse veneration of such images, his testimony shows that Christians were creating physical representations of sacred figures before the Nicene period. -
Origen and Clement of Alexandria
Early Church Fathers like Origen and Clement of Alexandria were cautious about imagery, often concerned about idolatry. However, their critiques acknowledge that some Christians were using images, suggesting that the practice was known, if not universally accepted. -
The Synod of Elvira (c. 305)
The Synod of Elvira, a pre-Nicene council in Spain, prohibited images in churches: “Pictures are not to be placed in churches, so that they do not become objects of worship.” This prohibition implies that at least some Christians were already using images in ways that could lead to veneration. -
Tacit Icon Veneration
While explicit evidence of icon veneration is limited, early Christian attitudes toward relics and the reverence for sacred places (e.g., martyrs’ tombs) suggest an embryonic form of the veneration later associated with icons. Relics and sacred imagery were seen as tangible connections to the divine.
Conclusion
Although explicit icon veneration as understood in the Byzantine tradition developed later, there is evidence that Christians in the pre-Nicene period used and revered sacred images to some degree. These practices, combined with reverence for relics and holy places, laid the groundwork for the fuller theological and liturgical role of icons that would be articulated in the post-Nicene period, especially during the 7th Ecumenical Council (Second Council of Nicaea, 787).LikeLike
- The Image of Edessa (Mandylion)
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How is it that Jesus is descended from David if he was not the biological son of Joseph?
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The key to understanding how Jesus is descended from David, despite not being the biological son of Joseph, lies in the concept of legal or adoptive descent.
In Jewish tradition, ancestry and lineage were often traced through the father, but this did not necessarily require biological descent. In the case of Jesus, the Gospels present two important perspectives:
Joseph’s legal connection to David: In the Gospel of Matthew (1:1-16), it traces the genealogy of Jesus through Joseph, who is described as a descendant of King David. Though Joseph was not the biological father of Jesus, he is his legal father. This legal connection allows Jesus to be considered a descendant of David through Joseph, which fulfills the Old Testament prophecies that the Messiah would come from David’s lineage (for example, Isaiah 11:1).
Mary’s connection to David: The Gospel of Luke (3:23-38) traces Jesus’ genealogy through Mary, though it does not explicitly mention her by name. Many scholars believe that Luke’s genealogy is that of Mary, since it differs from Matthew’s and ends with “Joseph, the son of Heli.” In this view, Mary is also a descendant of David, and Jesus, being her son, would be a descendant of David through her as well.
Thus, the genealogies presented in Matthew and Luke show that Jesus has a legal (through Joseph) and possibly biological (through Mary) connection to David. This fulfillment of prophecy emphasizes that Jesus is indeed the Messiah, as predicted in the Old Testament, while also respecting the unique nature of His conception, which was through the Holy Spirit rather than through a human father.
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The body with which Jesus Christ was resurrected and ascended to heaven is the same body with which he was born or a different body?
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The body with which Jesus Christ was resurrected and ascended into heaven is the same body with which He was born, crucified, and died, but it was glorified. This belief is rooted in Catholic doctrine and supported by Scripture and Tradition.
Key Points:
1- Continuity of His Body:
After His resurrection, Jesus explicitly showed His disciples the wounds in His hands and side (John 20:27), demonstrating that His risen body was the same physical body that had been crucified. His body retained the marks of His passion as an eternal testament to His sacrifice.
2- Glorification of His Body:
Though it was the same body, it underwent a transformation known as glorification. A glorified body is no longer subject to earthly limitations such as suffering, death, or physical constraints.
After the resurrection, Jesus was able to appear and disappear at will (Luke 24:31; John 20:19), indicating the transformed nature of His body.
This glorified body has the same structure but not the same physical molecules, just as your present body doesn’t contain the same physical molecules you were born with, or you have 20 years ago, and still you have the same body yet transformed.3- Ascension into Heaven:
Jesus ascended into heaven with this same glorified body (Acts 1:9-11). The Catechism of the Catholic Church (CCC 659-660) affirms that His human nature, including His body, was taken up into heaven and now exists in a glorified state.
4- Theological Implications:
Christ’s resurrection is the “firstfruits” of what believers will experience (1 Corinthians 15:20-23). Just as Jesus was raised in a glorified body, Christians hope for the resurrection of their bodies in a glorified state.
Conclusion:
The resurrection and ascension did not involve a different body but the same body of Christ, transformed and glorified, fully retaining its continuity and identity as the body in which He was born, lived, died, and was raised.LikeLike
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Is Christmas of pagan origin?
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The claim that Christmas is of pagan origin has been widely debated, and the answer depends on what aspect of Christmas is being examined—its date, customs, or meaning. From a Christian perspective, the following points clarify the matter:
- The Date of December 25
Critics often claim that the date of Christmas was chosen to align with pagan festivals like the Roman Saturnalia or the birthday of Sol Invictus, celebrated near the winter solstice.
However, historical evidence suggests otherwise:
Early Christians used a method called the “integral age” to calculate the date of Jesus’ birth, based on the belief that Jesus was conceived and died on the same day. According to this reasoning, His conception occurred on March 25 (the Feast of the Annunciation), placing His birth nine months later, on December 25.The celebration of Sol Invictus was established in 274 AD by Emperor Aurelian, but there is evidence that Christians were already associating December 25 with Christ’s birth by the early 3rd century. Thus, the pagan festival may have been an attempt to counteract the growing significance of the Christian feast.
- The Meaning of Christmas
The theological focus of Christmas is entirely Christian: the Incarnation of Jesus Christ, the Word made flesh (John 1:14). It commemorates the fulfillment of prophecies about the Messiah and celebrates God’s intervention in human history.
Pagan festivals may have marked seasonal changes or honored gods, but their focus and meaning are fundamentally different from the Christian celebration of Christ’s birth. -
Customs Associated with Christmas
Some Christmas customs, like decorating trees or lighting candles, have parallels in pre-Christian traditions. For example:
Evergreen trees were symbols of life in winter in certain pagan cultures.
The use of candles or feasting during the dark days of winter was common in many cultures.
However, the Church has a long history of “baptizing” cultural practices, imbuing them with Christian meaning. For instance, the Christmas tree has come to symbolize eternal life in Christ.
Conclusion
While some aspects of the date and certain customs associated with Christmas may have coincided with or adapted elements from pre-Christian traditions, the core meaning and celebration of Christmas are distinctively Christian. It is not of pagan origin, but rather a celebration rooted in the theological and historical reality of the birth of Jesus Christ.LikeLike
- The Date of December 25
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When did the early church congregate? Saturday or Sunday?
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DID THE EARLY CHRISTIANS SANCTIFY SATURDAY OR SUNDAY?
Biblical Basis for Sunday Worship:
– Christ’s Resurrection on Sunday: Jesus rose on the first day of the week (Matthew 28:1; Mark 16:2; Luke 24:1; John 20:1), an event central to the Christian faith. This new reality marked a turning point in the relationship with Jewish law.
– Apostles Meeting on Sunday: After the resurrection, Jesus appeared to the disciples on a Sunday (John 20:19), and eight days later, also on a Sunday (John 20:26). This pattern appears intentional, not incidental.
– Sunday Worship and Breaking of Bread: Acts 20:7 describes how Christians in Troas gathered “on the first day of the week” to break bread, a clear reference to the Eucharist.
– Offerings on Sunday: In 1 Corinthians 16:2, St. Paul instructs the churches to set aside their offerings on the first day of the week, suggesting that this day already held special significance for the Christian community.Apostolic Continuity
The Apostles and early Christians, being Jewish, likely continued observing certain Jewish customs, such as going to the temple or synagogue (Acts 2:46; Acts 3:1). However, this does not mean they sanctified Saturday as a Christian day of worship. Their emphasis was on proclaiming the Gospel and celebrating the Eucharist, which took place on Sunday in honor of Christ’s resurrection.Testimony of the Early Church
From the earliest Christian writings, it is evident that Christians already regarded Sunday as the “Lord’s Day”:
– The Didache (1st Century): While it does not specifically mention Sunday, it describes Christian practices suggesting a gradual separation from Sabbath worship.
– St. Ignatius of Antioch (ca. 110 AD): He writes that Christians “no longer observe the Sabbath but live according to the Lord’s Day” (Letter to the Magnesians, 9:1).
– St. Justin Martyr (2nd Century): He provides a detailed description of Christians gathering on Sunday to read the Scriptures and celebrate the Eucharist (First Apology, I, 67).The transition from Saturday to Sunday was neither a late development nor arbitrary but a theological decision based on the centrality of Christ’s resurrection. For Christians, Sunday:
– Represented the eighth day, symbolizing the new creation inaugurated by the resurrection.
– Marked the fulfillment and surpassing of the Old Covenant, which found its completion in Christ.
It certainly did not arise from pagan influence or Constantine. As we see, the Jewish-Christian communities of the first century were already celebrating Sunday as their sacred day (even though, during the early decades, they also attended synagogues on Saturday for evangelistic reasons and because, at first, Christianity was not seen as a new religion but as a further step in the chain of covenants within Judaism).Conclusion
The Apostles sanctified Sunday as the preeminent Christian day, centered on the resurrection and the Eucharist. Observance of Saturday, though still practiced initially by some Jewish Christians, was neither the norm nor the designated day for Christian worship from the outset. This understanding is based on direct biblical and apostolic testimony, confirmed by the earliest Church Fathers.LikeLike
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the church always interpreted the story of Adam and Eve as literal?
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Adam and Eve really existed, a different matter is whether the serpent and the apple existed too, that is, whether the Genesis story is literal or symbolic.
- Two Schools in the Early Church
In the first centuries of the Church, two main interpretative approaches to Scripture coexisted, including the narrative of Genesis:
School of Alexandria (Allegorical or Typological):
This school, led by figures such as Origen, St. Clement of Alexandria, and others, emphasized the allegorical and spiritual interpretation of Scripture. In the case of Genesis, it was seen as a symbolic account conveying profound theological truths about creation, sin, and humanity’s relationship with God.Origen, for example, viewed the Garden of Eden and many elements of Genesis as spiritual representations rather than historical accounts. His approach did not deny that Adam and Eve’s sin had real consequences, but it sought a deeper meaning within the text.
School of Antioch (Literal and Historical):
This tradition, represented by authors like St. John Chrysostom and Theodore of Mopsuestia, emphasized the literal and historical sense of biblical texts. For them, the Genesis narrative described real historical events, though they also acknowledged an added spiritual meaning.- The Church’s Overall Perspective
Both schools were considered orthodox and coexisted within the early Church. The Church did not officially condemn or privilege one approach over the other but allowed these perspectives to dialogue with one another. What mattered most was preserving the fundamental truths conveyed by Genesis, such as God’s creation, original sin, and the promise of redemption. - Middle Ages: Predominance of the Literal Interpretation
During the Middle Ages, with the rise of Scholasticism led by figures like St. Thomas Aquinas, there was a stronger emphasis on the literal sense of Genesis. This does not mean that allegorical interpretations were ignored, but the historical narrative became more central in the theology of the period, partly because it was more useful for doctrinal systematization.
However, even in the Middle Ages, it was not denied that some elements of Genesis could have symbolic aspects (for example, St. Thomas considered that the “days” of creation did not necessarily have to be 24-hour days).
- Modern Era: Recovery of Interpretative Pluralism
With the development of natural sciences and the rise of biblical criticism in the 19th and 20th centuries, the Church revisited a diversity of interpretations, reaffirming that Genesis could include figurative and symbolic elements:
Encyclical Humani Generis (Pius XII, 1950): Allowed for scientific theories such as evolution, provided that divine creation and the doctrine of original sin were upheld.
Catechism of the Catholic Church (1992): Reiterates that the language of Genesis is symbolic in some aspects but communicates fundamental realities such as the origin of sin and the need for redemption (CCC 390).- Doctrines
As stated, two approaches have always coexisted in the Church: one that regarded the events as historically literal and another that saw them as more or less symbolic. This is because what has always mattered to the Church is not so much what happened as the meaning of what happened, and in this, there has always been unanimity. The main doctrines derived from the story of Adam and Eve, whether they are historical characters or more or less symbolic, are:
Monogenesis: Humanity originates from a single pair of first parents, Adam and Eve (Humani Generis, 1950, Pius XII).
Original Sin: Adam and Eve’s disobedience introduced sin into the world (Council of Trent).
Human Dignity and Creation in God’s Image: Humanity was created in the image of God, with a unique spiritual soul.
The Promise of Redemption: Genesis 3:15 (Protoevangelium) is interpreted as the first announcement of Christ’s victory over sin and death.- Conclusion
From the earliest centuries of the Church, both literal and allegorical interpretations of Genesis coexisted, led by the schools of Antioch and Alexandria, respectively. Neither was officially declared superior, but the literal interpretation predominated during the Middle Ages. In modern times, theological development has embraced a more nuanced and pluralistic view, where both perspectives are valid as long as the core doctrinal truths are respected.
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- Two Schools in the Early Church
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What do you think of the new Netflix movie about the Virgin Mary?
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Sorry, no idea, I don’t have Netflix and never heard of it.
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In what year did the persecution of Christians by the Roman Empire end?
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The persecution of Christians by the Roman Empire effectively ended in the year 313 AD with the issuance of the Edict of Milan. This decree was issued by the emperors Constantine I (of the Western Roman Empire) and Licinius (of the Eastern Roman Empire).
The Edict of Milan granted religious tolerance to Christians and restored confiscated property to them, marking a significant turning point for Christianity. Although persecution had diminished in certain regions before this, particularly under Constantine, the Edict of Milan made religious freedom official across the empire.
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I have heard that the Roman Catholic Church makes its priests take medication to decrease their sexual desire. Is this true?
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No, this claim is false. The Roman Catholic Church does not require or force its priests to take any medication to reduce sexual desire. Such a practice would be unethical and medically questionable.
The Church calls its priests to a life of celibacy, which means abstaining from sexual activity. This commitment is rooted in the Catholic understanding of the priesthood as a way of dedicating one’s life entirely to God and the service of the Church. Celibacy is seen as a gift and a discipline that allows priests to devote themselves fully to their pastoral and spiritual duties.
To live out this vocation, priests are encouraged to rely on spiritual practices, such as prayer, the sacraments, fasting, and spiritual direction, to grow in self-discipline and maintain chastity. The Church places great importance on the priest’s moral and spiritual formation to help them live out their commitments with integrity.
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Apologia 2.1 in English 
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