Objection: "Catholics don't have to oppose abortion. The Bible never says anything about abortion or when we get our souls."
First, reason alone is capable of establishing that the unborn are innocent human beings and thus have a right to life (catholic.com/video/when-doe…).
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Second, Catholics do not have to verify everything from Scripture alone.
Third, Scripture contains principles that apply to the question of abortion. The most fundamental principle is in the Ten Commandments: "You shall not kill" (Ex. 20:13; Dt. 5:17).
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Though some translations use the word "kill" in this passage, the Hebrew term ("ratsakh") has a more specialized meaning. Thus many modern translations render the commandment "You shall not murder" or "You shall not commit murder."
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The Ten Commandments do not explicitly apply this principle to unborn children, but the Bible recognizes that they are, in fact, children, and that they must be protected:
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"When men strive together, and hurt a woman with child, so that there is a miscarriage [literally, 'and her children go out'], and yet no harm follows, the one who hurt her shall be fined, according as the woman's husband shall lay upon him...
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"...and he shall pay as the judges determine. If any harm follows, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot (Ex. 21:22-24)."
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The fact that the unborn are, indeed, children—and that we ourselves were in our mother's wombs—comes out in a particularly touching way in Scripture, such as when the Psalms declare:
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"O Lord, you have searched me and known me! . . . For thou didst form my inward parts, thou didst knit me together in my mother's womb. I praise thee, for thou are fearful and wonderful (Ps. 139:1, 13-14; see also Job 31:14-15, Jeremiah 1:4-5).
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Scripture also notes that the spirit is what keeps the body alive, so that "the body apart from the spirit is dead" (Jas. 2:26). Since a living human being is present from the moment of conception, the soul is present from that time as well (cf. CCC 365).
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The Catholic Church did not "baptize" a pagan festival into Halloween/All Saints Day.
All Saints Day originates from Pope Gregory III (731-741) dedicating a chapel in St. Peter’s Basilica in Rome to all the saints and fixing its anniversary as November 1. 🧵
In fact, the history goes back even farther than that.
In the early days of the Church, Christians celebrated each martyr’s feast on the anniversary of his death.
As the number of martyrs increased over time, though, and because the liturgical calendar can only accommodate a limited number of Christian luminaries in its 365-day cycle, the Church began honoring all martyrs on a single day by the later A.D.300s and the early 400s.
In 609 or 610, Pope Boniface IV consecrated the Pantheon in Rome to the Blessed Virgin Mary and all martyrs, choosing May 13 to honor the martyrs.
Pope Gregory III, as mentioned above, extended the feast to include all saints, moving its celebration to November 1, which explains why All Hallows’ Eve is celebrated on October 31, the day before.
Later, Pope Gregory IV (827-844) made it a feast for the entire Western Church.
Some believe he failed to meet crucial Old Testament prophecies.
Here are four classic objections and our answers: 🧵
Objection 1: The Messiah was supposed to bring worldwide peace (Isa. 2:4). Jesus didn’t.
As Rabbi Tovia Singer puts it: “If Jesus were the Messiah, you would know it from reading the newspaper.”
Answer: Jesus did bring peace—but it was the deeper and more important peace with God (Rom. 5:1).
And Scripture never said all prophecies had to be fulfilled at once. Many Jews themselves expected the Messiah to suffer first, then triumph later.
Jesus implied that the messianic prophecies of peace would be fulfilled when he came to earth again at the end of time (see Matt. 24).
Objection 2: The Messiah was to reunite the twelve tribes of Israel. Jesus didn’t.
Answer: He began that reunification. He chose twelve apostles to symbolize the twelve tribes (Luke 22:30).
The early Church Fathers saw the tribes spiritually reunited when Jews across the Diaspora came to Christ.
He will finish the work at the end of time (Rev. 7:4–12).
Even many Catholics wince at these Marian titles. Some avoid them altogether, worried they sound like blasphemy or competition with Christ.
But here’s what they actually mean (and why they glorify Jesus even more)🧵
First, “Co-redemptrix.”
At first glance, it seems shocking: isn’t Jesus the only Redeemer?
Yes. The “co-” here comes from the Latin cum which means “with,” not “equal.”
So “Co-redemptrix” means that Mary cooperated with Christ in his work of redemption, in a unique and unparalleled way.
How?
-At the Annunciation, she gave her total fiat (Luke 1:38)
-At the Presentation, she offered Jesus back to the Father
-At Calvary, she stood beneath the Cross, uniting her suffering with his
This does not lessen Christ’s work as Redeemer. He receives more glory by allowing a creature to participate in it.
Parents can now choose which of their unborn children gets to live—based on looks, sex, or predicted health.
It’s called “embryo selection.”
Here’s why it should trouble all of us 🧵
Last year, the Church reaffirmed a truth many have forgotten:
Children have “the right to have a fully human (and not artificially induced) origin” due to their unalienable dignity (Dignitas Infinita 49).
A child is a gift from God, not a product. No one is entitled to a child, because no one is entitled to another human being.
But with the advancement of modern technology, often people believe they do have this right—and what's more, some think they can have a say in designing their child.