October-November 2007

CATHOLIC
FAMILY LIFE

MESSENGER

Volume 1 X October-November 2007 Nos. 10 and 11

When, How, and Why
We Should
Judge Others.

 

By Carmelo Fallace

 

1. Jesus, in St. Mathew's Gospel, clearly states, "Stop judging, that you may not be judged." (Mt. 7:1) Many well-meaning people in and out of the Church feel this verse says it all. Others try to place any statement, scriptural or otherwise, in its proper context and support it with other passages from Catholic Tradition, the Bible, the Catechism of the Catholic Church, and commentary from orthodox Catholic theologians before they can feel certain of the true meaning of any serious statement.
   

   
    

2. The Modern Catholic Dictionary (MCD) defines judgment as an act of the mind, affirming or denying something. Judgment is a right decision about what is
   just, proper, or prudent. It is also the decision of a superior in a natural society or a supernatural society (the Church), prescribing what should be done in administering justice.
   
3. Consequently, mature people are encouraged to judge correctly: what is just, proper, and practical. If we do not judge people's actions appropriately, are we in a state of denial, are we living up to our potential as God's rational beings, or have we some other reasoning difficulty? The question is not intended to be uncharitable; on the contrary, it is simply an example of honest inquiry as to the possible reasons many people avoid judging others when we, according to Jesus, are obligated to do so.
   

   
    

4. Let us continue with verse 6 (Mt. 7) where Jesus says: "Do not give what is holy to dogs, or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces" (Dogs and swine were negative name-calling against non-believers at that time of Jesus, and even to this day.) What is important in this verse is that Jesus does not hesitate to be "judgmental"
   (read charitable and loving), and use "politically incorrect" name-calling of people who did not believe His teachings. Verse 6 seems to contradict His previous statement just above in verse 1 ("Stop judging, that you may not be judged.") Obviously, we have two different contexts or applications with these two verses.
   

   
    

5. Verse 15 (Mt. 7) states: "Beware of false prophets, who come to you in sheep's clothing, but underneath are ravenous [greedy] wolves." Here Jesus continues being "mean-spirited" by being very critical of prophets who were not doing God's will, just as some spiritual leaders are not doing today.
   

   
    

6. Jesus continues to explain in verse 16 (Mt. 7), how we will know the false prophets: "By their fruits you will know them. Do people pick grapes from thorn bushes, or figs from thistles?" In other words, our behavior (fruit) determines the kind of tree we are or where we come from. As Jesus says in Verse 17 (Mt. 7): "Just so, every good tree bears good fruit, and a rotten tree bears bad fruit".
   Obviously, Jesus is not giving us a lesson in horticulture but is informing us about spiritual and moral matters. Specifically, that if we do not behave as we should or fail to proclaim His teaching as taught by His Church, then we are living by human standards or following our incorrect and poorly formed conscience; even though we were baptized and believe in Jesus, many of us have made ourselves to be wolves in sheep's clothing. If we have been teaching our personal experiences or feelings, contrary to the official teaching of the Church, this is not good news, whether we are clergy or laity, whether we are theologians or first-grade catechists. If we have been false prophets or teachers, we either repent and amend our beliefs and behavior to conform to the official teaching of the Church or we risk Hell. As we know, God will not force His forgiveness on unrepentant sinners or false prophets, who in effect do not wish to be forgiven and choose not to be with Him in Heaven. As Jesus clearly states:
   

   
    

   Every tree that DOES NOT bear good fruit will be cut down and thrown into the fire. "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who DOES the will of my Father in heaven. (Mt. 7:19, 21)
   
   

7. Apparently, these two verses change the meaning of "Stop judging, that you may not be judged."
   Obviously, we must place Mt. 7:1 in its proper context, not in the selfish or convenient context some would like it to be, which is often indicated by the repetitious recital of the verse like a mantra.
   

   
    

8. Let us examine verses 2-5 of Mt. 7 for a fuller understanding of Jesus' teaching:
   

   
    

   For as you judge, so will you be judged, and the measure with which you measure will be measured out to you. Why do you notice the splinter in your brother's eye, but do not perceive the wooden beam in your own eye? How can you say to your brother, 'Let me remove that splinter from your eye,' while the wooden beam is in your eye? You hypocrite, remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother's eye. (Mt. 7:2-5)
   

   
    

9. It is obvious that Jesus is not
   saying, "Do not judge" but to judge in a just, proper, and appropriate way and to be certain that we are not guilty of the same sin we judge in someone else. Jesus seems to be stating that, if we are unrepentant and if we are guilty of the same sin, we are hypocrites (liars and frauds), and we should not judge others. These people would rather tell us to "Stop judging, that you may not be judged" instead of stop sinning first, as Jesus clearly says to do. It seems that most hypocrites do not wish to clean-up their sinful acts; instead, they take the dishonest way out by trying to place their guilt on others who judge them.
   

   
    

10. 
    Why do some clergy and laity insist on explaining only the first verse, "Stop judging, that you may not be judged" but
    never seem to mention the other 28 verses of Jesus in Mt. 7? It seems likely that it is convenient for them to ignore all but the first verse of Mt. 7. Obviously, Jesus is placing hypocrites on the firing line and tells them not to judge because they do not qualify, their vision is defective, they are full of vanity, they are proud, and they are confused at best. (Note: the reader should recall that no one is a hypocrite who, because of human weakness (vs. malice), fails to live up to his faith, assuming he is repentant and willing to avoid his sinful behavior.)
    

    
     

11. Because judging others is very important, let us gather more proof that there are different kinds of judgments taught in Scripture and by the Church. One kind we are told to do; the other we should not. It is essential to know the difference for our souls, families, and friends.
    

    
     

12. One cannot read Jesus' words below regarding when a member of the Church sins against another and not know that He is advising us to pass judgment as often as necessary
    on another brother, a member of the Christian community:
    

    
     

    If your brother [a believer] sins (against you), go and tell him his fault between you and him alone. If he listens to you, you have won over your brother. If he does not listen, take one or two others along with you, so that every fact may be established on the testimony of two or three witnesses. If he refuses to listen to them, tell the church. If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector. (Mt. 18:15-17)
    

    
     

13. In these three verses, above, the person who was wronged has to pass judgment on the offender many times in each step prior to proceeding to the next level of involvement before this particular issue is finalized. Surely, Jesus is not telling us to "Stop judging, that you may not be judged". On the contrary, He is trying to instill in us, as rational creatures, that we should not judge indiscriminately, but when, how, and why we should judge others, and our obligation to do so.
    

    
     

14. Let us see how St. Paul deals with
    those in the Church community who did NOT wish to pass just judgment on unrepentant sinners:
    

    
     

    It is widely reported that there is immorality among you, and immorality of a kind not found even among pagans… And you are inflated with pride. Should you not rather have been sorrowful? The one who did this deed should be expelled from your midst. I, for my part, although absent in body but present in spirit, have already, as if present, pronounced judgment on the one who has committed this deed, in the name of (our) Lord Jesus: when you have gathered together and I am with you in spirit with the power of the Lord Jesus, you are to deliver this man to Satan for the destruction of his flesh, so that his spirit may be saved on the day of the Lord...But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person..."Purge the evil person from your midst." (1 Cor. 5) (Emphasis added) Also, see Rom. 2.
    

    
     

15. Wow! St. Paul has no misgivings, and he knows when, how, and why to be judgmental. Furthermore, he admonishes those who think they are more compassionate and loving than God and those who "do not feel comfortable" with judging immoral members of the community (sounds like modern day USA). In addition, contrary to the holier-and-more-compassionate-than-the-Church Christians, it seems very clear that the Bible does not say anywhere (nor does any Church document) that we are to "love the sinner and hate the sin".
    

    
     

16. Could the motto, "love the sinner and hate the sin" be encouraging the unrepentant sinner to continue indulging? Is the slogan similar to the pedestrian who crossed on the green and was killed by the big luxurious SUV when its driver had fallen a sleep a second earlier? No fair judge would let the driver go free and order the SUV to 10 years in a garage prison for stay-awake repairs. In other words, the man and his sin are one in many ways, including: a) in the planning of the sinful action, b) during the action, c) after the action, and d) until he repents and confesses his sin. If he does not repent, he is under the influence of whoever is tempting him not to repent. It seems that the only way the sinner and sin are not one is when the poor man is deranged or possessed. If so, it is the job of the psychiatrist or exorcist to help him – not the confessor. In that case, we should love and pray for him even more until he is cured or healed. The reason the myth, "love the sinner and hate the sin", is more likely due to pure convenience on the part of unrepentant sinners. The sad part is that many of these false teachers know how to warm their way into our hearts by appealing to our emotions, needs, desires, and weaknesses. Perhaps, a better statement would be love the contrite, but stay away from the shameless. Does not St. Paul in 1 Cor. 5 tell us what God wants us to do? (See para. 14.)
    

    
     

    Why Would Anyone Insist
    that None Should Judge (Them)?
    

    
     

17. There is a reason for everything under Heaven, but we do not always want to face it or deal with it when we discover it. Often it is painful and requires examining our conscience and questionable lifestyle. Maybe that is the reason that less than 1% of people go to Confession each week in most parishes. Was Archbishop Fulton J. Sheen correct when he said,
    "Everyone today believes that he is immaculately conceived". So, why would anyone wish to avoid judging people's actions and adamantly tell others to do the same? St. Peter is aware that such people exist and warns that the truth and those who proclaim it will not be popular:
    

    
     

    There were also false prophets among the people, just as there will be false teachers among you, who will introduce destructive heresies …, bringing swift destruction on themselves. Many will follow their immoral ways, and because of them, the way of truth will be despised. (2 Pet. 2:1-2)
    

    
     

18. Yes, St. Peter is being judgmental, but it is necessary to understand correctly the consequences of disobeying God and how He responds to His chosen people, regardless of who they are, when His will is not done.
    

    
     

19. Jesus, his apostles, and saints did a lot of judging, but it was done in just ways. For example, every second letter of the Apostles is a judgment on those who rejected the faith by placing their feelings, illogical reasoning, and mistaken conscience ahead of God's will.
    

    
     

20. In Jn 7:24, Jesus commands, "Stop judging by appearances, but judge justly."
    Again, Jesus does not tell us not to judge but to judge fairly as we would want to be judged. Who could disagree with that? Some say that those who live an "immoral lifestyle", if they are not willing to repent and take measures to avoid the occasion of sin, object to any kind of judgment by anyone. Again, St. Paul comes to the rescue:
    

    
     

    If anyone does not obey our word as expressed in this letter, take note of this person not to associate with him, that he may be put to shame. Do not regard him as an enemy but admonish him as a brother. (2 Thes. 3:14-15) (See Para 11 above.)
    

    
     

21. Obviously, St. Paul says that we must judge
    those who do not obey God's laws, and we must take some action to help them. By ignoring their behavior, are we encouraging them to continue in their immoral ways? Is it possible that some people wish to go to Hell by not judging (evaluating) themselves and others as Jesus says to do? If a pilot does not know that he is going the wrong way, will he ever find his destination before the tank is empty? If driving at night on an unfamiliar dead-end road, would we want someone to warn us before we try to turn around and realize that we are surrounded by armed thieves who want to "borrow" our very exclusive car? So it is with informing others who do not seem to know about the direction adjustment needed to avoid Hell. Naturally, we should judge and help them for the sake of their souls, not for vengeful motives. By not informing them to correct their immoral behavior, does that indicate our "caring" for them now or our indifference to their risking Hell later?
    

    
     

22. In Acts 17:11, St. Paul who is in Beroea, Greece, on the run from unjust people, judges that, "These Jews were more fair-minded than those in Thessalonica, for they received the word with all willingness and examined the scriptures daily to determine whether these things were so." It is logical to conclude that St. Paul and his friends had to pass judgment as they did because some groups of Jews were judging with prejudice. Can anyone image rewriting the hundreds of instances where Scripture indicates judgmental passages, so that certain false teachers and their willing followers could feel comfortable and guiltless? The feeling of uneasiness and discomfort we feel when we are in a state of sin is likely our conscience and reasoning ability judging our immoral actions. As uncomfortable and as guilty as we feel, it is more helpful to us to feel that way than if we felt no need to repent and confess our sins. Is the discomfort we feel God's way (graces) to help us understand His love and our need to return to Him? If not, what is it? Who hates confession the most?
    

    
     

23. In Dt. 1:15-18, Moses has been directed by God to appoint judges from men in good standing, to help him judge those who were not living by God's commandments.
    

    
     

    So I took outstanding men of your tribes, wise and experienced, and made them your leaders as officials over thousands, over hundreds, over fifties and over tens, and other tribal officers. I charged your judges at that time, 'Listen to complaints among your kinsmen, and administer true justice to both parties even if one of them is an alien. In rendering judgment, do not consider who a person is; give ear to the lowly and to the great alike, fearing no man...
    

    
     

    As we see, the judges were to judge, but they had to judge always with true justice regardless of whom they were judging. If they judged justly as instructed, then their judgment was God's.
    

    
     

24. (The Book of Judges (2:18-19) gives us some examples of the consequences of having no judges. People go south, as it were. Without fair judges we become lost, for there is no one to remind and help us to understand God's commandments and how to find our way to the Lord.
    

    
    Whenever the LORD raised up judges for them, he would be with the judge and save them from the power of their enemies as long as the judge lived; it was thus the LORD took pity on their distressful cries of affliction under their oppressors. But when the judge died, they [the people] would relapse and do worse than their fathers, following other gods in service and worship, relinquishing none of their evil practices or stubborn conduct.
    

    
     

25. To help the people of good will understand the necessity to judge all things, Jesus admonishes us for not judging as we should when He says,
    

    
     

    … And when you notice that the wind is blowing from the south you say that it is going to be hot--and so it is. You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time? Why do you not
    judge for yourselves what is right? (Lk. 12:55-57) (Emphasis added.)
    

    
     

26. So there it is for those who tell us to "stop judging, so that you may not be judged!" In addition, when Jesus asks, "Why do you not judge for yourselves what is right?", He is angry and seems to say, although you have the ability and permission to judge others, you are unwilling to judge as you have been told to do from the first day of creation. Obviously, God would not insist that we should judge people justly unless there were everlasting benefits for all in judging justly.
    

    
     

    Should the clergy Be Judged?
    

    
     

27. Many believe that while we may judge the laity on most issues, we "should NEVER criticize or judge the clergy, for they administer the sacraments. What is the official teaching of the Church on this important issue?
    

    
     

    This presence of Christ in the minister [bishop, deacon, and priest] is not to be understood as if the latter [minister] were preserved from all human weaknesses, [such as] the
    spirit
    of
    domination, error, even sin. The power of the Holy Spirit does not guarantee all acts of ministers in the same way. While this guarantee extends to the sacraments, so that even the minister's sin cannot impede [obstruct] the fruit of grace, in many other acts the minister leaves human traces that are not always signs of fidelity to the Gospel and consequently can harm the apostolic fruitfulness of the Church. [The people of God] (CCC, 1550) (Emphasis added)
    

    
     

    The Catechism of the Catholic Church continues:
    

    
     

    …St. Augustine states this forcefully: As for the
    proud minister, [those who place their desires before God or His Church] he is to be ranked with the devil... (CCC 1584) (Emphasis added)
    

    
     

28. Thank you God for having established the Magisterium, the teaching authority of the Church (Lk 10:16) and for true theologians like St. Augustine. It is obvious that to evaluate the "spirit" of infidelity
    domination, error, pride, and sin, we must judge those who do these acts, be they clergy or laity. What follows applies only to the 85% or so who have chosen NOT to walk with the Church on faith and morals as taught by the Magisterium.
    

    
     

29. Most of the lost souls are probably deceived by well-known false prophets and teachers who always come disguised as representatives of authority. Many of these are priests and lay theologians who do not wear a label to warn us of their lies. Instead, they claim to know better than Jesus and His Church about how to enrich our lives and get to Heaven. Unfortunately, those who follow these holier-than-the-Church teachers learn at a high cost, when it is too late, that they have been deceived by smiling impostors who often praise them unnecessarily on the way to Hell.
    

    
     

30. "Beware of false prophets, who come to you in sheep's clothing, but underneath are ravenous wolves." (Mt. 7:15) A prophet, according to the MCD, is one whose primary function is to proclaim the word of God". Priests and, in a lesser sense, anyone who speaks the truth about God and lives a just life could be classified as a true prophet. Again, Jesus expects us to pass judgment on others, especially "prophets," bishops, priests, teachers, catechists, and others to determine their true or false direction. Do they teach correctly? Do they teach mostly according to their personal speculations and feelings, but without any substance or zeal? Do they usually talk about themselves or other trivial matters -- when they should be correctly explaining God's Word?
    

    
     

31. When we confess our personal sins and faults to priests, do they unconvincingly inform us of the official Church teaching (God's plan for all people of good will), or do they advise us very convincingly about the theological speculations in use today by the popular but false prophets? Do they encourage us, regardless of our weaknesses and failures, to keep trying to do God's will, or do they give us the impression that God is only compassion, understanding, love, and forgiveness? Do they point out that He is also full of justice toward all? Do they give suggestions on how we could help amend our ways, do God's will, and be at peace with Him and ourselves?
    

    
     

32. Do they inform us to no longer mention or concern ourselves with a "common" venial or mortal sin because of our particular situation? No one (including the clergy) speaks for God -- unless they speak the truth according to the official teaching of the Church. If anyone tells us not to confess an act that the Church has determined to be inherently wrong (See CCC 1852-53), we must not listen to him or anyone else. Do not believe when they say that God (with His unconditional love, compassion, and mercy) will understand our special situation. On the contrary, God will not understand because He has commanded us to never do evil that good may come from it. (Rom. 3:8)
    

    
     

33. In addition, these modern day counterfeit
    prophets say that Jesus is nothing but unconditional love and is nonjudgmental no matter what we do. St. John tells a different story about Jesus when he says:
    

    
     

    
    "…all will hear His voice and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation. (Jn. 5:29)
    

    
     

34. Therefore, we should be very careful of the deceptive advice of such "people of God" or find an orthodox confessor at any cost. For a correct understanding of anything under Heaven, we should always read and believe Catholic Tradition, the Bible, the CCC, and other official Church documents before we trust anyone with our soul. Thank God for the many priests who are true prophets and try to please God instead of themselves. The false prophets, (who come to us in sheep's clothing but are camouflaged wolves), try very hard to be popular, more understanding, and more compassionate than God and His Church with their heretical relaxation of God's law.
    

    
     

35. Pope Benedict XVI has recently said:
    

    
     

    "Theologians [including priests] could know everything about the history of the Scriptures and how to explain them, but know nothing about God." The Vatican Radio report on the speech was entitled: "Pope warns against theological arrogance."
    (Reuters 09-18-2007)
    

    
     

36. Some continue to feel that all "learned" men should be trusted because they know more than most. Someone failed to inform the Pope that the theologians he admonished on 9-16-2007 are all very well educated men who could not possibly be the modern-day false prophets and teachers because most of them are priests. Is it not true that the angels, good and bad, are also a very intelligent lot? What happened to the bad?
    

    
     

37. What is very pitiful is the poor souls that follow these false teachers? Will they both fall into the pit (Hell) if they do not repent? According to Jesus, they will (Lk 6:39). Unfortunately, the false prophets require our united and careful attention to recognize them; thereafter, we should try to help them adjust their course (if they repent) as Jesus informs us to do in Mt. 18:16-17. Again, thank you dear God for the priests and laity who are true to your commandments as explained by the official teaching of the Church.
    

    
     

38. The first verse of the shortest chapter of the Bible says it all regarding the reason it is important to be selective and to remain always true to our Faith, regardless of how unpopular it is:
    

    
     

    Happy are
    those who do not follow the counsel of the wicked, nor go the way of sinners, nor sit in company with scoffers [those who scorn, or belittle, or show hatred toward others]. (Ps. 1:1)
    

    
     

39. How can we be sure to do God's will and follow the (true) Spirit if we do not judge everything that could reasonably pertain to us? Jesus clearly answers with:
    

    
     

    Beloved, do not trust every spirit but test [judge] the spirits to see whether they belong to God, because many false prophets have gone out into the world… This is the spirit of the antichrist that, as you heard, is to come, but in fact is already in the world. (1 Jn. 4:1-3) (Emphasis added)
    

    
     

40. And St. Paul in 1 Thes. (5:21) adds: "Test [judge] everything; retain what is good. Refrain from every kind of evil" [especially the sexual kind, clearly stated by the mother of Jesus].
    

    
     

41. What does God say to the prophets who feel secure in their present popularity and comfort? As always, God pulls no punches; it is very clear that He does not tolerate those who teach falsely, especially those He called to serve others:
    

    
    But if a prophet presumes to speak in my name an oracle that I have not commanded him to speak, or speaks in the name of other gods, he shall die.
    (Dt. 18:20)
    

    
     

    Shall I not punish these things? says the LORD; on a nation such as this shall I not take vengeance? A shocking, horrible thing has happened in the land: The prophets prophesy falsely, and the priests teach as they wish; yet my people will have it so; what will you do when the end comes? (Jer. 5:29-31) (Emphasis added)
    

    
     

42. Many would say, "It is impossible to find 'God's unconditional love' in the two verses above." It is true. Furthermore, we will not find it in any other verse in the Bible or in any other official Church document, for such is the way of how life ends for unrepentant sinners. (see para. 53)
    

    
     

43. If Jesus is compelled to obey God the Father, should we, as simple humans, not be more obligated to obey Him, repent, and resolve to stop sinning? Jesus did not die to show us how to disobey Our Father in Heaven and get away with it, but so that we would follow Him in His footsteps. As Amy Carmichael explains so well:
    

    
     

    Hast Thou No Scar?
    

    
    Hast thou no scar?
    No hidden scar on foot, or side, or hand?
    I hear thee sung as mighty in the land,
    I hear them hail thy bright ascendant star,
    Hast thou no scar?
    
    Hast thou no wound?
    Yet, I was wounded by the archers, spent.
    Leaned against the tree to die, and rent by
    ravening beasts that compassed me, I swooned:
    Hast thou no wound?
    
    No wound? No scar?
    Yet, as the Master shall the servant be,
    And pierced are the feet that follow Me;
    But thine are whole. Can he have followed far
    Who has no wound nor scar?
    

    
     

44. To help us not to become inflated with false pride, God clearly informs us, through two of his true prophets on the very important part we play in helping others reach Heaven:
    

    
     

    If I say to the wicked man, You shall surely die; and you do not warn him or speak out to dissuade him from his wicked conduct so that he may live: that wicked man shall die for his sin, but I will hold you responsible for his death. If, on the other hand, you have warned the wicked man, yet he has not turned away from his evil nor from his wicked conduct, then he shall die for his sin, but you shall save your life. (Ez
    3:18-19)
    

    
     

    This command "Preach the Gospel to All Creation" (Mk. 16:15) applies to the whole Church; and, in this moment of her history, the Church in America is called to take it up and respond with loving generosity to the fundamental task of evangelization. The renewal of the Church in America will not be possible without the active presence of the laity. Therefore, they are largely responsible for the future of the Church. (Ecclesia In America, Pope John Paul II, 1-22-1999)
    

    
    These statements of Ezekiel and John Paul II cannot be dismissed by those who wish to run the course and finish the race by following Jesus.
    

    
     

    SUMMARY
    

    
     

45. To avoid being judged unfavorably by Jesus, we must not judge character, motives, appearance, or the final destination of anyone. In addition, we must not harm the reputation of others with rash judgment, detraction or calumny. We must repent of our sins, judge the morality of our actions, pray for all, forgive those who truly repent, and never assume to be holier than the Catholic Church, for no one has succeeded.
    

    
     

46. We are obligated to kindly admonish other sinners, for God has commanded us to judge everything, except who will go to Heaven or to Hell (He has reserved that judgment to Himself). It is obvious then that those who say not to judge others do not know the truth in judging as explained in the Bible and by the Magisterium. Consequently, it seems very convenient for unrepentant sinners, non-believers, and the uninformed to say that even those who judge correctly must stop judging all immoral actions, especially the sexual kind.
    

    
     

47. One of the greatest minds of all times said:
    

    
     

    "If you believe what you like in the gospels, but reject what you don't like, it is not the gospel you believe, it is yourself." (St. Augustine, Book 17: Contra Faustum Manich. Ch.3)
    

    Credits and Gratitude
    

48. All Bible quotations are from the New American Bible, used with permission of and © by United States Conference of Catholic Bishops. For further reading, see CCC, para. 1861, 2477, and The Way of the Lord Jesus, Vol. 3 Difficult Moral Questions, Germain Grisez, 1997. We are grateful to the above and to others who have helped with this Issue.
    
49. Letters to the Editor. Only one cancellation was received after the last issue on Fatima. No reason given. We welcome letters that justly judge any newsletter or parts thereof. See para. 53. Letters should not exceed 275 words.
    
50. Help is needed in every aspect of publishing CFLM, of where you live, Contact the Editor at CFLM@optonline.net or write to: P.O. Box 115, Lake Grove, NY 11755-0115, or call (631) 588-7495.
    

    The Topic for the Next Issue. A few topics are being considered for the next issue. As usual, the one chosen will be interesting, truthful, seldom treated by others, but most of all, it will be in line with the Magisterium of the Catholic Church; if anyone feels that we have failed in this promise at anytime, please let us know and we will publish the correction(s) as soon as possible.
    

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52. These Previous Issues and Topics below are formatted differently to suit their length; a page has 275 words.
    

    Issue 1: Introduction. (7 pp.); Issue 2: Does Everyone Go to Heaven? (20 pp.); Issue 3: Does Everyone Go to Heaven? Part II. (11 pp.); Issues 4 & 5: Unconditional Love of God, True or False? (27 pp.); Issues 6 & 7: Understanding Contraception. (17 pp.); Issue
    8 & 9: Fatima's Secret: the Third Part, the Punishment, the Urgency, and the Message (22 pp.); Issues
    10 & 11: When, How, and Why We Should Judge Others. (21 pp.)
    

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    Catholic Family Life Messenger are free.
    

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    Editor: Carmelo Fallace
    

    Copyright © 2007