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Episode 153 - Surrender the Stench (Lent 2023) "Have I told Jesus all of my story?" That's the question that we are going to unpack in this episode. Most of us have confessed and have sought healing in particular places of our lives, but there are still parts of who we are now that we keep in the dark—the stench. The reality of that stench is that it is discouraging and it is despairing, but Jesus comes and He's not afraid of that. This episode is the fifth part of our Lenten series on Fr. Mark Toups's Lenten Companion. An invitation to have the radical vulnerability and trust to say "Jesus here is everything." and let Him see all of the death and stench in our lives. The Poco a Poco podcast happens because of many generous donors, including recurring monthly donations of any amount. Thinking about helping out? You can give at https://spiritjuice.org/supportpoco. Thank you! 🛒 You can also grab your Poco a Poco Merchandise at pocomerch.com!

Surrender the Stench (Lent 2023)

Fr. Raoul Plus offers practical guidance on maintaining a prayerful spirit amid daily distractions. Drawing from the experiences of saints, he provides techniques to foster interior silence, align one's will with God, and integrate prayer into everyday life. This book serves as a manual for those seeking to live in constant communion with God, even during the busiest moments. ​

How To Pray Always | eBook

In today's episode of Pints With Aquinas we ask Thomas about knowledge and stuff (that sounded smart right? "and stuff"). --- On this point the philosophers held three opinions. For Democritus held that "all knowledge is caused by images issuing from the bodies we think of and entering into our souls," as Augustine says in his letter to Dioscorus (cxviii, 4). And Aristotle says (De Somn. et Vigil.) that Democritus held that knowledge is cause by a "discharge of images." And the reason for this opinion was that both Democritus and the other early philosophers did not distinguish between intellect and sense, as Aristotle relates (De Anima iii, 3). Consequently, since the sense is affected by the sensible, they thought that all our knowledge is affected by this mere impression brought about by sensible things. Which impression Democritus held to be caused by a discharge of images. Plato, on the other hand, held that the intellect is distinct from the senses: and that it is an immaterial power not making use of a corporeal organ for its action. And since the incorporeal cannot be affected by the corporeal, he held that intellectual knowledge is not brought about by sensible things affecting the intellect, but by separate intelligible forms being participated by the intellect, as we have said above (Articles 4 and 5). Moreover he held that sense is a power operating of itself. Consequently neither is sense, since it is a spiritual power, affected by the sensible: but the sensible organs are affected by the sensible, the result being that the soul is in a way roused to form within itself the species of the sensible. Augustine seems to touch on this opinion (Gen. ad lit. xii, 24) where he says that the "body feels not, but the soul through the body, which it makes use of as a kind of messenger, for reproducing within itself what is announced from without." Thus according to Plato, neither does intellectual knowledge proceed from sensible knowledge, nor sensible knowledge exclusively from sensible things; but these rouse the sensible soul to the sentient act, while the senses rouse the intellect to the act of understanding. Aristotle chose a middle course. For with Plato he agreed that intellect and sense are different. But he held that the sense has not its proper operation without the cooperation of the body; so that to feel is not an act of the soul alone, but of the "composite." And he held the same in regard to all the operations of the sensitive part. Since, therefore, it is not unreasonable that the sensible objects which are outside the soul should produce some effect in the "composite," Aristotle agreed with Democritus in this, that the operations of the sensitive part are caused by the impression of the sensible on the sense: not by a discharge, as Democritus said, but by some kind of operation. For Democritus maintained that every operation is by way of a discharge of atoms, as we gather from De Gener. i, 8. But Aristotle held that the intellect has an operation which is independent of the body's cooperation. Now nothing corporeal can make an impression on the incorporeal. And therefore in order to cause the intellectual operation according to Aristotle, the impression caused by the sensible does not suffice, but something more noble is required, for "the agent is more noble than the patient," as he says (De Gener. i, 5). Not, indeed, in the sense that the intellectual operation is effected in us by the mere impression of some superior beings, as Plato held; but that the higher and more noble agent which he calls the active intellect, of which we have spoken above (I:79:4) causes the phantasms received from the senses to be actually intelligible, by a process of abstraction. According to this opinion, then, on the part of the phantasms, intellectual knowledge is caused by the senses. But since the phantasms cannot of themselves affect the passive intellect, and require to be made actually intelligible by the active intellect, it cannot be said that sensible knowledge is the total and perfect cause of intellectual knowledge, but rather that it is in a way the material cause. ST I, Q. 84, A. 6. --- Here's what Thomas said in response to what we now call idealism: This is, however, manifestly false for two reasons. First, because the things we understand are the objects of science; therefore if what we understand is merely the intelligible species in the soul, it would follow that every science would not be concerned with objects outside the soul, but only with the intelligible species within the soul; thus, according to the teaching of the Platonists all science is about ideas, which they held to be actually understood [I:84:1]. Secondly, it is untrue, because it would lead to the opinion of the ancients who maintained that "whatever seems, is true" [Aristotle, Metaph. iii. 5], and that consequently contradictories are true simultaneously. For if the faculty knows its own impression only, it can judge of that only. Now a thing seems according to the impression made on the cognitive faculty. Consequently the cognitive faculty will always judge of its own impression as such; and so every judgment will be true: for instance, if taste perceived only its own impression, when anyone with a healthy taste perceives that honey is sweet, he would judge truly; and if anyone with a corrupt taste perceives that honey is bitter, this would be equally true; for each would judge according to the impression on his taste. Thus every opinion would be equally true; in fact, every sort of apprehension. Therefore it must be said that the intelligible species is related to the intellect as that by which it understands: which is proved thus. There is a twofold action (Metaph. ix, Did. viii, 8), one which remains in the agent; for instance, to see and to understand; and another which passes into an external object; for instance, to heat and to cut; and each of these actions proceeds in virtue of some form. And as the form from which proceeds an act tending to something external is the likeness of the object of the action, as heat in the heater is a likeness of the thing heated; so the form from which proceeds an action remaining in the agent is the likeness of the object. Hence that by which the sight sees is the likeness of the visible thing; and the likeness of the thing understood, that is, the intelligible species, is the form by which the intellect understands. But since the intellect reflects upon itself, by such reflection it understands both its own act of intelligence, and the species by which it understands. Thus the intelligible species is that which is understood secondarily; but that which is primarily understood is the object, of which the species is the likeness. This also appears from the opinion of the ancient philosophers, who said that "like is known by like." For they said that the soul knows the earth outside itself, by the earth within itself; and so of the rest. If, therefore, we take the species of the earth instead of the earth, according to Aristotle (De Anima iii, 8), who says "that a stone is not in the soul, but only the likeness of the stone"; it follows that the soul knows external things by means of its intelligible species. ST I, Q. 86, A. 2. SPONSORS EL Investments: <a href="https://www.elinvestments.net/pints">https://www.elinvestments.net/pints</a> Exodus 90: <a href="https://exodus90.com/mattfradd/">https://exodus90.com/mattfradd/</a> Hallow: <a href="http://hallow.app/mattfradd">http://hallow.app/mattfradd</a> STRIVE: <a href="https://www.strive21.com/">https://www.strive21.com/</a> GIVING Patreon: <a href="https://www.patreon.com/mattfradd">https://www.patreon.com/mattfradd</a> This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer coproducer of the show. 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62: How do we know stuff? (an intro to Thomas' epistemology)

Momma always said, &quot;Son, you don&#39;t like something? Well, offer it up!&quot; 

Today, Fr. Mike explores the traditional understanding of offering up your pain, embracing your suffering, and making sacrifices in the spiritual life. <a rel="payment" href="https://ascensionpress.com/products/support-ascension">Support The Fr. Mike Schmitz Catholic Podcast</a>

How to Offer It Up

Show Sponsors: <a href="https://hallow.com/matt">https://hallow.com/matt</a> <a href="https://stpaulenter.com/matt">https://stpaulenter.com/matt</a> Learn more about your ad choices. Visit <a href="https://podcastchoices.com/adchoices">podcastchoices.com/adchoices</a>

Matt Fradd Makes Jeff Cavins Feel Uncomfortable | Ep. 426

In this thought-provoking work, Vittorio Messori examines humanity’s obsession with distraction and avoidance of mortality, inviting readers to confront life’s ultimate questions through the lens of Pascal’s Wager. Blending history, psychology, culture, and theology, he explores how society’s denial of death fosters spiritual aimlessness, moral confusion, and a culture of escapism. Drawing on philosophy, Scripture, and Christian tradition, Messori highlights the dignity of the human person, the uniqueness of Christian hope, and the necessity of choosing life over despair. These pages challenge, inspire, and equip you to find meaning, embrace faith, and live with purpose now and in eternity.

A Wager on Death | eBook

In our third part of our Advent series we discuss how to find stillness in the busy chaos of life. God speaks in the stillness and its there that we meet him and find the answers to our restless souls. One Thing We Love This Week: <ul> <li>Sr. Miriam's One Thing - <a href= "https://www.youtube.com/watch?v=zyIR4N5EFt8">"Song of Solomon" - by Jesus Culture with Martin Smith</a></li> <li>Heather's One Thing - Family Daily Advent Reflections - <a href="http://amzn.to/2jdWna5">Unwrapping the Greatest Gift by Ann Voskamp</a></li> <li>Michelle's One Thing - <a href= "https://youtu.be/LIODr_RWwEc">Love is Christmas - Sara Bareilles</a> I don't care if the house is packed, Or the strings of light are broken. I don't care if the gifts are wrapped, Or if there's nothing here to open.</li> </ul> Love is not a toy, and no paper will conceal it. Love is simply joy that I'm home. I don't care if the carpet is stained; we have food upon the table. I don't care if it's gonna rain, our room is warm and stable. Love is who we are, and no season can contain it. Love would never fall for that. Let love lead us, love is Christmas. Why so scared that you'll mess it up? Imperfection keeps you haunted. All you need is your best my love, that's all anyone ever wanted. Love is how we do, let no judgment over- rule it. Love I look to you, and I sing. Let love lead us, love is Christmas. Let love lead us, love is Christmas. Discussion Questions: <ol> <li>God wants to give us good things, but often we don't have room. Where can you make room this week for God?</li> <li>When are you going to take time to "pause" this week and hear the whisper of His voice?</li> <li>What is my spiritual and emotional diet looking like right now?</li> </ol> Journal Questions: <ol> <li>What in your life do you need to loosen your grip on so that you can trust God more deeply?</li> <li>Have you stilled my heart to hear God's opinion and wisdom about the things you're concerned and worried about? Quote to Ponder:</li> </ol> "If you can't be still and wait, you can't become what God created you to be." - Sue Monk Kidd

S02 Episode 13: Be Still – Advent Part 3

This book shares the story of St. Carlo Acutis, a joyful and gifted teenager whose deep love for the Eucharist transformed his family and inspired thousands. Through interviews with his parents and reflections from Carlo’s own writings, readers learn about his daily spiritual practices, virtues, and missionary use of modern media. His example reveals how ordinary life, when lived with extraordinary faith, can lead to holiness and draw others to Christ.

God's Influencer | eBook

Why do purgatory and hell exist? The Catechism teaches us today about the existence and the meaning of purgatory and hell. We learn that purgatory is a transitional state of purification while hell is the state of permanent separation from God. Fr. Mike reminds us that nobody drifts into heaven because “we cannot be united to God unless we freely choose to love him.” Today’s readings are Catechism paragraphs 1030-1037.

This episode has been found to be in conformity with the Catechism by the Institute on the Catechism, under the Subcommittee on the Catechism, USCCB.

For the complete reading plan, visit ascensionpress.com/ciy

Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

Day 140: Purgatory and Hell (2024)

Homily from the Mass of the Resurrection of Our Lord. It means that something more is coming. Death is final. The death of Christ was thought to be final. But it wasn't the end...it was just the beginning.<dl style="margin : 0; padding-top:0;"><dt style="font-weight:normal;"> Mass Readings from April 4, 2021:</dt><dt style="font-weight:normal;"> Acts 10:34, 37-43</dt><dt style="font-weight:normal;"> Psalms 118:1-2, 16-17, 22-23</dt><dt style="font-weight:normal;">Colossians 3:1-4</dt> John 20:1-9

04/04/21 Ellipsis

Welcome to The Saint of the Day Podcast, a service of <a href='https://www.goodcatholic.com/'>Good Catholic</a> and <a href='http://thecatholiccompany.com/'>The Catholic Company</a>.Today&apos;s featured saint is St. John of Egypt. If you like what you heard, share this podcast with someone you know, and make sure to subscribe!🔔Subscribe to Our Channel: <a href='https://www.youtube.com/redirect?event=video_description&amp;redir_token=QUFFLUhqbVNrdEJMWl9MMHluX2FYOVExYktxa0xGdGp1d3xBQ3Jtc0tsSmFkN2pqNWFkQkI3NVFFeGZYTno0cmp6b1hJVVI3cW5IbmZ4aWN1Y0FLRUJsWUItZGRJSTRPUW13YWtnQVJLbzBUS041TzlveF9Ec3lwSDd4RWgwaFg3VTJQc2Eyc3lXTkF1WWoyM0MyenV2MTdzbw&amp;q=https%3A%2F%2Fbit.ly%2F3sX4exh&amp;v=uXS4iQbY-gY'>https://bit.ly/3sX4exh</a>✅ Visit Good Catholic for more great content: <a href='https://www.youtube.com/redirect?event=video_description&amp;redir_token=QUFFLUhqa0RyRnFzSEt0VWptYWlSNTJDR0ZPRDNqZnJiQXxBQ3Jtc0trSG1IR2dtaEduSHB2RGVtQVQ4VFJvNnpPY3NVZ19fcURMa21SdzRHSWlnMWljb3pBNmdSNkV0UDNGblJ3ZmY3WFBoNHh5Z2drSkg1V2puaHhJTkVKcjc5WEN6cHhOTllHOTdCdmlMV2dfcWxwdkxJZw&amp;q=https%3A%2F%2Fbit.ly%2F3rMqLKI&amp;v=uXS4iQbY-gY'>https://bit.ly/3rMqLKI</a>

3/27 - St. John of Egypt

Episode 23.   Sinning, God Images, and ResilienceJuly 6, 2020 Intro: Welcome to the podcast Coronavirus Crisis:  Carpe Diem, where you and I rise up and embrace the possibilities and opportunities for spiritual and psychological growth in this time of crisis, all grounded in a Catholic worldview.   We are going beyond mere resilience, to rising up to the challenges of this pandemic and becoming even healthier in the natural and the spiritual realms than we were before.  I’m clinical psychologist Peter Malinoski your host and guide, with Souls and Hearts at soulsandhearts.com.  Thank you for being here with me.  This is episode 23,  released on July 6, 2020 and it’s called Sinning, God Images, and Resilience.I am really excited to be with you today, we have a great episode coming up, where we will be bringing together all the conceptual information from the last three sessions and seeing how it all works together in real life, in real situations, real adversity and real hardship, all from a Catholic worldview.  Let’s start with a brief review, spiraling back to the critical concepts that we have been studying about resilience from a Catholic perspective.  If you are new to the podcast, first of all welcome, I’m glad you’re here.  All you need to know conceptually we will cover in the next few minutes or so.  You can review the last three episodes, episodes 20, 21 and 22 if you want to get into more detail about the concepts in this brief review.  Let’s start with the definition of Catholic resilience – you will see how it is really different from secular understandings of resilience.  For our purposes, I’m defining Catholic resilience as “the process of accepting and embracing adversity, trials, stresses and suffering as crosses.  Catholic resilience sees these crosses as gifts from our loving, attuned God, gifts to transform us, to make us holy, to help us be better able to love and to be loved than we ever were before, and to ultimately bring us into loving union with Him.   That is what I want for you.  For you to transform your suffering into a means of making you holier, more peaceful, and more joyful.   Not to take away any necessary suffering from you – not to take away the crosses God has given you.  I am here to help you reduce, to eliminate your psychological impediments to not only accepting those crosses but embracing them, and transforming your suffering into the means of your salvation.  You have to be resilient to do that, and not as the world sees resilience, but resilience firmly grounded in a Catholic understanding.    Remember how we need a deep and abiding confidence in God, especially in God’s Providence in order to be resilient?  That resilience is an effect – it’s a consequence of the deep, abiding confidence in God, especially in God’s Providential care and love for us.  If you have the deep, abiding confidence in God and His providential love for you, you specifically, you will be resilient.  Repeat. Remember also how the main psychological reason why we don’t have that deep abiding confidence in God is because we don’t know him as He truly is.  We have problematic God images.  Our God images fluctuate, they can be as unstable as water. These are the subjective, emotionally-driven ways we construe God in the moment.  These are automatic, spontaneously emerging, and they are not necessary consented to by the will.  These God images stand in contrast to our God concept, which is the representation of God that we profess, that we intellectually endorse, that we have come to believe intellectually through reading, studying, discerning.  It is the representation of God that we endorse and describe when others ask us who God is. When our problematic, inaccurate, heretical God images get activated, they compromise our whatever confidence have in God, whatever childlike trust we have in God.  So here’s the key causal chain:Bad God images lead to lack of confidence in God, which leads to a loss of resilience.  And psychological factors contribute to these bad God images.  Here’s the idea. Think about al little child.  12 months old or 18 months old, looking at his father.  To that toddler, his father seems like a God – really huge – probably 10 times his weight, more than twice his height, so much stronger than he is, able to do so much more in the world.  That toddler, as he comes into awareness about God, is going to transfer his experience of his parents and other caregivers into his God images.  Here’s an important point for you to know as you wrap your mind around God images.  God images are always formed experientially.  God images flow from our relational experiences and how we construe and make sense of those images when we are very young. And that’s critical – we shape our first God images in the first two years of our lives.  Those first two years of life have huge impact on the formation of our initial God images.  And that makes sense, because our first two years of life have a huge impact on how we experience and understand relationships generally.  Our experience of other important caregivers, especially parents, but also grandparents and others shape our psychological expectations of what God is like.  And often we are not aware of those expectations.  Our assumptions may be unknown to our intellects, to our conscious minds.    Simply put, our God images are often unconscious.  Our God images may be unconscious, but they still affect us, they still impact us and exercise influences on us.  We can choose to accept that we have these problematic God images and deal with them directly, or we can deny that they exist and try to shove them away, ignore them, suppress them, and drive them into the unconscious.  Ok, now for a little speculative Malinoski theology.  Bur first, you need to know that I could be wrong about some of these concepts that I am discussing.  Now I’m really serious about this.  As a professional who has teaches publicly and speculates publicly about the intersection of psychological and Catholicism, I am acutely aware that I can be wrong about things.  If any of you listeners, particularly those who are well formed theologically and philosophically, detect that I am ever teaching anything that contradicts the Faith, I want you to tell me.  This is really pioneering work we are doing together.  For more than a decade, I didn’t teach this kind of thing publically.  I wasn’t sure about getting into God images and God concepts, for example.  What if I was wrong?  What if I started leading people astray?  How can I be sure that don’t make mistakes?  And then I realized I was making the bigger mistake of burying my talent, the mistake of omission.  I needed to become more resilient.  To become more resilient, I needed to have a deeper and more abiding confidence in God.  I need to know at a deep level that whatever public teaching I did wasn’t happening in a vacuum, with God millions of miles away, leaving me to my own devices, letting me persist in my errors.  No.  God is near.  God is minding me, minding this store.  And if I fell down, if I went astray, He would come looking for me, like the shepherd who lost one of 100 sheep and left the 99 behind to find the stray one.  So here’s the thing.  We hear about the First Commandment still from time to time, right? ...

23 Sinning, God Images and Resilience

Everyone bears burdens and faces unseen challenges. Leading a life filled with love is often the simplest path to personal growth. 

In this discussion, Fr. Mike delves into extending grace to strangers. A small gesture of kindness, such as offering a smile or lending a helping hand, can cultivate a community of grace and love. He reminds us that everyone navigates life&#39;s complexities differently. Fr. Mike emphasizes that acts of kindness and compassion pave the way for increased empathy and understanding, even towards those we have yet to encounter.<a rel="payment" href="https://ascensionpress.com/products/support-ascension">Support The Fr. Mike Schmitz Catholic Podcast</a>

A Simple Key to Extending Grace

Homily from the Mass of Easter Day. What did he see? John ran to the tomb and looked in. He saw and believed. What did he see?<dl style="margin : 0; padding-top:0;"><dt style="font-weight:normal;"> Mass Readings from April 17, 2022:</dt><dt style="font-weight:normal;"> Acts 10:34, 37-43</dt><dt style="font-weight:normal;"> Psalms 118:1-2, 16-17, 22-23</dt><dt style="font-weight:normal;">Colossians 3:1-4</dt> John 20:1-9