₦airaland Forum

In the same way you do not recognize Mohammed. What do you expect them to do? You're talkimng from your ass now.

You a nurse too?

I know you got offended. It's not my problem though.

So the Bible is not inerrant to the word right?

Was just a bit of humour on my part.

Don't tell me you drink blood. That makes you vomit or didn't you know that?

You always this hostile?

I thought they were the same thing. They are trinity right?

I agree with that. Thanks.

I feel that the rule to tithe is like the practice of Indulgences that the Catholis church in the end also condemned

We accept that but you tend to extend that too much. Not saying it is bad though. We use it but not that much.

Centuries ago, God's rebellious and presumptuous people thought they could follow their own sensual inclinations, participate in the rituals of their idolatrous neighbors and sacrifice their children to gain personal favors -- without losing God's favor and protection. Even the priests thought they were following His ways. They were wrong. Our holy God, who is the same yesterday, today and tomorrow, warned His foolish and presumptuous people,

"Therefore I will number you for the sword, And you shall all bow down to the slaughter; Because, when I called, you did not answer; When I spoke, you did not hear, but did evil before My eyes, And chose that in which I do not delight.” -- Isaiah 65:12

He's not always the loving father we wish him to be. In other words, the word "fear" clashes with today's attempt to market God to the postmodern masses. To a lesser degree, so do the words "righteous" and "merciful." Both remind us of our sin and inadequacy. They bring the discomforting suggestion that God indeed is "holier than thou" -- an unpleasant notion for those who prefer to believe that God is and thinks like me.

While God's love is unconditional, His promises are not. Most are linked -- often in the same passage they appear -- to guidelines and conditions for their fulfillment. But those conditions and warnings are generally left out. Many of God's promises to those who -- by His grace and Spirit -- follow Him become, instead, universal and unconditional assurances to everyone who reads the book. No need to "mourn" our sin, "tremble at His Word," or repent of our addiction to contemporary thrills, for everyone is okay in the eyes of Him who "passionately" loves all of us as we are.

What you think?

Allah is what is written in our Bible. But you have an english Bible. I have a semitic one. But it's the same. We have different culture here. The idea of loving father began in England. Everyone is their love in England.

Am not rying to ridicult christianity. I'm christian but I feel that most pentecostal/charismatic and protestant denominations put so many barriers. It has got to the point that in London one pentecostal church preacher is not happy if someone marries another from another pentecostal church. Is getting to the surreal really.

Or Japan?

Don't tell me it started in Germany or England

Or maybe it started in America

We could chuck out pentecost, but we catholics never did that, fortunately for you. Because we keep the Bible intact that is.

The first preachings of Paul started on the eastern meditterranean and than to modern Greece. That is eastern world.

So Luther said the 66 books is ok for his teachings. That's only his thinking. He removed stuff he did not like and then said 66 is what you need. How convenient of him.

What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, `Go in peace, be warmed and filled,' without giving them the things needed for the body, what does it profit? So faith by itself, it has no works is dead.

James 2:14-26. It only really began to be disputed in the church in the 16th century. The reason that it became disputed is because the material principle of the Reformation, `Sola Fide', or Salvation by faith alone, was proclaimed by Martin Luther. Until that point all Christians everywhere believed that scripture taught that works were necessary for salvation. When this new doctrine was taught James 2 was one section of scripture that clearly seemed to contradict Luther on justification so he chucked out from the Bible.

Martin Luther noticed the problems that James posed for his doctrine on justification. There are 50 volumes of books in a series called Luther's Works. Despite the huge amount of exegesis that he did on the bible I could not find a study specifically on James. It is this section on faith and works, the heart of James' epistle that caused Luther problems. He wrote of James: "In a word St. John's Gospel and his first epistle, St. Paul's epistles, especially Romans, Galatians, and Ephesians, and St. Peter's first epistle are the books that show you Christ and teach you all that is necessary and salvatory for you to know, even if you were never to see or hear any other book or doctrine. Therefore St. James' epistle is really an epistle of straw, compared to these others, for it has nothing of the nature of the gospel about it." (Preface to the New Testament in Luther's Works, Vol. 35, p. 362).

Luther condemned the epistle of James as deficient in the power and function of faith.

JAMES 2:14-17

14 What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? 15 If a brother or sister is ill-clad and in lack of daily food, 16 and one of you says to them, `Go in peace, be warmed and filled,' without giving them the things needed for the body, what does it profit? So faith by itself, it has no works is dead.

That's the basic protestant fallacy.

Christianity started from eastern Europe and Allah is used. God was put by protestants in English speaking countries during the reformation.

God of christianity and God of Muslims is the same. We just approache him differently. Muslims like a strict disciplined God and most western christians like a loving God. I think both are extremes.

stop shunning all others with your simplistic view of christianity. You always like that, born again christians, you.

I form part of eastern christianity and God is Allah Almighty.

Praying to Mary and the Saints

I will talk about the Catholic practice of asking Mary, saints and angels to pray for us. The Bible directs us to invoke those in heaven and ask them to pray with us.

Thus in Psalm 103, we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20-21).

And in Psalm 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!" (Ps. 148:1-2)

Not only do those in heaven pray with us, they also pray for us. In Revelation, John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:. Thus the saints in heaven offer to God the prayers of the saints on earth.

Angels do the same thing: "An angel came and stood at the altar with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).

Jesus himself warned us not to mess with small children because their guardian angels have guaranteed intercessory access to the Father: "See that you do not despise one of these little ones; for I tell you that in heaven their angels always see the face of my Father who is in heaven." (Matt. 18:10).

Because he is the only God-man, Jesus is the only Mediator between man and God (1 Tim. 2:5), but this in no way means we cannot or should not ask our fellow Christians to pray with us and for us (1 Tim. 2:1-4), including those Christians in heaven, who have already had their sanctification completed, for "the prayer of a righteous man has great power in its effects" (Jas. 5:16).

I would be willing to bet they do not even examine the prayers we use to 'petition' Mary. Have you ever heard of the word 'intercession'? It is when we ask someone to pray for us. Lets look at a few Bible verses,

Rom 15:30, ", help me by your prayers to GOD for me."
Col 1:9, "This is why we too have been praying for you unceasingly."
1Thes 3:10, "Night and day we pray more and more, "
2Thes 1:11, "To this end we pray always for you."
2Thes 3:1, "In conclusion brethren, pray for us, "
Jam 5:16, ", and pray for one another that you may be saved."
Rev 8:3-4 ", that he may offer it with the prayers of all the saints, "

The Bible is asking you to pray for one another. Have you ever asked someone to pray for you? Have you ever told someone you will pray for them? Why then, when the name of Mary is introduced, is it not to be asked of her? Was she not a created being like all the rest of us? Why can we ask everyone else to pray for us, but we can't ask it of Mary? Does it not stand to reason that her Son would listen to her and grant her requests?

He turned water into wine at Cana just by Mary making a remark, "They have no wine", Jn 2:3. He was subjected to her in Lk 2:51, and no doubt for many years until His ministry started at age 30. He listens to her now, just as He did then. She must have a lot more influence with Him than any of us do, since she is His mother.

Let us see what Catholics pray.

Have you ever listened to the words of the most used Marian prayer of all, the Hail Mary?

*** "Hail Mary, full of grace, the Lord is with thee." ***
This is nothing more than the salutation of Gabriel in Luke 1:28.

*** "Blessed art thou among women, and blessed is the fruit of thy womb (Jesus)." ***
That is Elizabeth's greeting to Mary in Lk 1:42.

***"Holy Mary, mother of GOD." ***
She is a saint which makes her holy, and she is the Mother of GOD, because Elizabeth calls her the 'Mother of Our Lord' in Lk 1:43. Also if you take Jn 1:1 ", and the Word was GOD', and add it to Jn 1:14, ", and the Word was made flesh", GOD was made flesh, and who was His mother? Mary!

*** "Pray for us sinners, now and at the hour of our death, amen." ***
This is nothing more than petitioning Mary to PRAY FOR US, just like in the Bible verses I presented. Do we 'pray to' Mary, or are we only petitioning her to pray for us?

Now the next question is, 'Yes, but it is repetitious (the Rosary) and that is forbidden by scripture'. (Mt 6:7)

OK, look at the entries listed above which have the asterisk (*) in front of them.

Are not Col 1:9, "This is why we have been praying for you unceasingly, ", 1Thes 3:10, "Night and day we pray more and more, ", and 2Thes 1:11, "To this end we pray always for you, ", repetitious? Is this one of those so called 'Bible Conflicts' you hear about from time to time?

No, not at all. The answer is that the Bible refers to two types of prayer repetition 'Vain', in the manner of heathens, and 'Useful', NOT in the manner of heathens.

The Rosary is not vain repetition. Here is a list of some in each category that you can check in your Bible.

(V) 1King 18:25-29, (U) Isa 6:3, (U) Dan 3:52-90, (V) *Mt 6:7, (U) Mt *26:44, (U) *Lk 6:12, (U) Lk 18:1,9-14,*21:36, (U)*Col 1:9, (U) 1Thes 3:10,5:17, (U) *Jam 5:16, (U) **Rev 4:8

One final note:
Many non-Catholics have the false belief that praying to "dead" people is useless. This is a mis-interpretation of what Holy Scripture teaches us, for the Blessed Virgin Mary and others who have gone on before us are not dead but live forever.

The Scriptures tell us that we pray to God through Jesus in the Holy Spirit -- this is Saint Paul's great insight into the nature of specifically Christian prayer.

Theologically, Catholics believe that if our prayer is directed to God the Father, we are simultaneously praying to the Son and to the Holy Spirit; if our prayer is directed primarily to Jesus, we are simultaneously praying to the Father and to the Spirit; and if our prayer is directed primarily to the Holy Spirit we are also praying to the Father and the Son.

Since the Holy Trinity is a divine community of Persons, prayer directed to One of the divine Persons -- Father, Son, Spirit -- reaches the other divine Persons; the Father shares everything with the Son and the Spirit; the Son shares everything with the Father and the Spirit; the Holy Spirit shares everything with the Father and the Son.

So, yes, Catholics pray to Jesus as the Second Person of the Most Blessed Trinity.

The more difficult part of your question -- especially from a Protestant point of view -- is why Catholics also pray to Mary.

We have many ways, as Catholics, of talking about this aspect of our prayer.

To be a Christian means, among other things, accepting Jesus into your life. Mary literally accepted Jesus into her life for when she said "Yes!" to the archangel's invitation and the Holy Spirit overshadowed her, Jesus made His home in her womb. So, for Catholics Mary is the First Christian, the first human being to accept Jesus Christ into her life.

As the First Christian, she is, so the speak, the Prototype of what being a Christian means. In that role, we Catholics feel that Mary has something like a "first among equals" role as exemplar for us.

So, we Catholics feel very comfortable going to her in prayer for guidance and help since she walked this road of living the Christian life before anybody else. When we pray to her, we are, in a sense, asking for her wisdom and insight about how to live our Christian lives more perfectly; since she's already done it, we look to her for example, direction and guidance.

Another way that we Catholics think of our practice of praying to Mary is the following. We are perfectly comfortable as Christians asking other Christians for prayer support when we are confronted by special needs, crises, or stressful circumstances. Calling up a Christian friend and saying, "Please pray for me, I'm going through a really tough time" makes complete sense to us.

Christians also believe that death is not the end of life. Death is a 'door' through which we pass, as we move from one room in our Father's Mansion, the room of this life, to another room in the Lord's House, which is the room of eternal life. The dead in Christ are surely alive!

Mary, as the First Christian, is, then, alive in Christ -- sharing the glory of heaven with her Son and all those to whom God has given eternal life.

So, when we Catholics pray to Mary, we are simply saying that since she is alive in Christ in the glory of heaven, we can go to her, asking for her prayerful support -- in much the same way that we would ask a Christian in our Church community to support us with his or her prayers.

The fact that Mary is alive in life-beyond-death in no way minimizes her ability to pray. In fact, we Catholics would say that since Mary is with her Son, her prayers have a special kind of efficacy and power.

Another way that Catholics talk about praying to Mary builds on the idea of a special bond between a parent and a child, and particularly on the bond between a Mother and her Son. In many human relationships, a mother has a special role in the life of her children. Mary, being such a magnificent mother, and Jesus, being the Perfect Son, surely had a marvelous and ultimately close relationship. When we Catholics pray to Mary, we are simply assuming that the closeness between this Mother and her divine Son continues in life-beyond-death, and we are asking this special and wonderful Mother to speak to her beloved and divine Son on our behalf.

A last word about the way Catholics see our prayer to Mary: When we pray to Mary, we Catholics are, essentially, saying, "Blessed Mary, you are living in the very Presence of God, would you please take my request, my prayer, and put it before God Who chose you to be the Mother of His Son?" We are acknowledging that, as the Bible says, all generations call her "blessed" precisely because God offered her a unique role as the Mother of Jesus and because she accepted God's invitation. That intimacy which Mary had with God continues in the glory of heaven. When we Catholics pray to her, we are simply saying, "Please ask God to hear our prayers now, and at the hour of our death!"

Does a Catholic HAVE to pray to Mary? No, we don't HAVE to pray to Mary. But, praying to Mary is one of the greatest gifts the Catholic Church has to offer us -- so why in the world wouldn't we accept this magnificent gift?!? While we don't have to pray to Mary, most Catholics WANT to pray to her because she is special to God, special to God's Son, and she, therefore, very special to us! We never 'worship' Mary -- "worship" is what we give to God alone. But we do have a very deep love and a very high regard for this blessed woman!

Protestants could then say, in effect, "even though our beliefs conflict at every turn, and therefore cannot really be true, just look at the even GREATER untruths that exist in Catholicism! Therefore we are in a better place." This argument is about as close as any Protestant can come to justifying the plague of denominations which the original Protestant rebellion spawned, in direct opposition to the will of Christ, Who stated His divine intent that all Christians would be ONE, even as He and His Father are ONE. Protestants therefore do not wage their attacks on traditional Christian truth out of spite or hatred, or even jealousy, but rather out of a desperate quest for a legitimacy which is objectively lacking in their religious tradition. The bizarre accusations they bring against God's Church - worshipping statues, making human beings equal to God, adopting pagan beliefs, etc. might possibly legitimize such a rebellion, if any of it were true.

Thanks for your question; hope this helps some.

Catholicism and Orthodoxy focus on Mary as a living person who can intercede with her Son, Jesus Christ, on behalf of humanity. From the beginning of the Church, Catholic theology has believed that Christ is the sole Mediator between God and Man (1 Tim 2:5). Yet as Ludwig Ott observes, "there is nothing to prevent others in a certain way (secundum quid) from being called mediators between God and man, in so far as they, by preparing or serving, cooperate in uniting men to God". Catholic theology proposes that Mary's willed obedience (Lk 1:38) is contrasted with Eve's disobedience (Gn 3:6), an idea with roots in the writings of the Church Fathers. Mary is not equal to Christ in Catholic theology. Nonetheless her role was pivotal.

Accusations of idolatry

Some Protestants have accused Catholics and Orthodox of idolatry in focusing on Mary rather than on Jesus Christ, suggesting that Catholics adore the Virgin Mary in breach of the Ten Commandments which condemn keeping "false gods". This point was offered especially by Calvin. In Catholic theology there is a clear distinction drawn between the worship of latria (adoration, which may be offered only to God), and veneration and praise, or dulia. Catholicism has traditionally accorded to the Virgin Mary the veneration of hyperdulia which rests in part upon the angelic salutation, "Hail, full of grace" (Lk 1:28), a phrase with momentous theological impact.

Over the centuries, according to the Roman Catholics, the nature of Mary within theology became clearer. By A.D. 403 we find St. Epiphanius refuting a sect called the Collyridians who adored Mary, telling them: "Mary should be honoured, but the Father and the Son and the Holy Ghost should be adored. Nobody should adore Mary". Thus we find, from the third century Church, veneration of Mary. Later, the belief that Mary intercedes for us with her Divine Son, and a clear distinction between latria and dulia together with a rejection of the notion of giving latria to Mary. The Saints, for their part, receive dulia. This distinction between latria, hyperdulia, and dulia, is key to understanding Catholic and Orthodox Tradition.

Praying to Mary was made official in the seventh century, her own conception being without original sin made dogmatic in 1854 AD, and in 1950 AD it was defined dogmatically by the Roman Catholic Church that she ascended into Heaven bodily. The Church has never stated directly that Mary didn't die, because there is evidence that she has.

These proclamations by the Roman Catholic Church, in addition to calling Mary the mother of God (instead of the mother of the human body of Jesus Christ), the Queen of Heaven, and the Queen of the World has led to such accusations. It should be noted however, that Catholics and Orthodox Christians believe that Mary is the Mother of Jesus, and that in his human nature he is both God and man. Catholics counter the attack lead by Protestants by stating that many Protestants have fallen into the Nestorian heresy which claimed that Jesus has two natures (persons, wills): divine and human. Catholics do not believe Mary is the source of Jesus' divinity, but the source of his human nature, and that in his human nature he is truly God and truly man. This has led to disagreement between Catholics and Protestants.

Marianism describes the excessive veneration of Mary, as opposed to Christ. The term was first used in the 19th century to condemn the "perversion of Christianity into Marianism."

The Protestants of the sixteenth century objected to the additional books because of the doctrinal teachings of these books. The Second Book of Machabees, for example, contains the doctrine of purgatory, of prayers and sacrifices for the dead (12:39-46). The book of Tobias teaches the importance in the eyes of God of good works. The Protestants could not reject some without excluding all of the additional books. Hence, in drawing up their list of Old Testament books they went back to the first collection of Biblical books of the Palestinian Jews. They removed the additional books, which had been in the Bible up till 1517 and placed them at the end of the Bible in a special appendix. In addition, they labelled them as "apocryphal" (spurious, uninspired), a designation which helped to lower them in the estimation of Protestant readers.

The Lutheran and Anglican Bibles still carry these books in the appendix or give them at least a secondary place. But the other Protestant churches reject them entirely. In 1827 the British and Foreign Bible Society decided not to print or handle Bibles that contained the additional books and not to aid financially companies that published Bibles containing them. As a result these books have practically disappeared from Protestant Bibles.

The Catholic Church has always considered these books as inspired and of the same rank as the other Old Testament books. Her attitude is based upon the following facts:

1) The Apostles and New Testament writers quoted principally the Septuagint. In fact, of the three hundred and fifty Old Testament quotations found in the New Testament, about three hundred are taken from the Septuagint.

2) Some of the New Testament writers made use of the additional books themselves, particularly of the Book of Wisdom, which seems to have been St. Paul's favorite volume. The Epistle of St. James - to take another example - shows an acquaintance with the Book of Ecclesiasticus. If the Apostles and New Testament writers used some of the additional books, did they not thereby approve the entire Septuagint collection?

3) The additional books were accepted in the Church from the beginning. The Epistle of Pope Clement, written before the end of the first century, makes use of Ecclesiasticus and Wisdom, gives an analysis of the book of Judith, and quotes from the additional sections of the book of Esther. The same is true of other early Christian writers.

4) The oldest Christian Bibles in existence (Codex Vaticanus, etc.) contain the additional books intermingled with the rest, just as we find them in the Catholic Bibles today.

5) The oldest Christian lists of Biblical books contain the additional books. In 382 Pope Damasus in a Roman Council issued a formal list of Old and New Testament books and the list contains the same books as we have in our Bibles.

6) Finally, Christian art of the first four centuries - especially that found in the catacombs and cemeteries - furnishes among others the following illustrations from the additional books: Tobias with the fish (Tobias 6), Susanna (Daniel 13), Daniel and the dragon (Daniel 14), the angel with the three children in the fiery furnace (Daniel 3:49), Habacuc and Daniel in the lion's den (Daniel 14:35).

The New Testament

The Protestant New Testament contains the same books as the Catholic New Testament. Although Luther showed great hostility to St. James's Epistle because of its doctrine of the necessity of good works and contemptuously called it an "epistle of straw," he clearly saw that he had no more reason for excluding that book than he had for rejecting the other books of the New Testament. The differences between the Protestant and Catholic New Testament arise from changes in specific passages in various books of the New Testament.

In the passage from I Corinthians 11:27, "Whosoever shall eat this bread OR drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord," the Authorized Version (AV) of King James replaced "or" by "and." Inspired by doctrinal and anti-Catholic bias, the editors purposely changed the text in order to remove the argument for communion under one kind. Today all Scriptural scholars agree that "OR drink the chalice" is the correct reading. Modern critical Protestant editions of the Bible - the Revised Version and the Standard Version - have rejected the reading of the Authorized Version and restored the old or Rheims-Douay reading.

A further deliberate change in the interest of the Protestant doctrine on original sin is introduced into several passages. The Reformers, as we know, maintained that human nature was essentially corrupted by the Fall. Man's intellect is positively darkened and his free will destroyed.

In I Corinthians 7:9 where the Rheims-Douay Version reads: "If they do not contain themselves, let them marry"; the Authorized Version changed the passage to read: "But if they cannot contain, let them marry." The same Authorized Version changes "do not" to "cannot do" in Galatians 5:17: "For the flesh lusteth against the spirit, and the spirit against the flesh; for these are contrary to one another, so that you do not the things that you would." The aim of the editors in both instances was to introduce into the Scriptures the false Lutheran doctrine concerning the total depravity of human nature because of original sin. St. Paul is made to affirm that a Christian cannot lead a stainless virtuous life. The critical editions of the bible, however - the Revised and Standard Versions-refused to adopt this reading and returned to the reading of the Rheims-Douay.

To the Lord's Prayer in Matthew 6:13, the Authorized Version adds the doxology or the long ending: "For thine is the kingdom, and the power, and the glory, forever. Amen." The Revised Version, however, as well as all critical editions, omit this doxology - and correctly so. The doxology is not a part of the Lord's Prayer. It is not found in St. Luke's version of the Our Father.

In St. Matthew's Gospel, the intimate connection between verses 13 and 14 shows that the original text had no clause between the two verses. The long ending is not found in two of the oldest extant Bibles - namely, the codex Sinaiticus and the codex Vaticanus. In the course of time, however, the doxology began to appear on the margin or was written in the text with red ink, until finally in some later manuscripts it becomes a part of the Bible. According to the almost unanimous opinion of scholars the doxology is an interpolation which worked its way into some Bibles from the early Christian liturgy.

The King James Version (AV) also adopted the Protestant form of the Gloria in excelsis Deo in Luke 2:14. Before considering the intrinsic merits of this reading, let us compare it with the reading in the Revised Version (RV) and Standard Version (SV) and in the Rheims-Douay Version (RD):

AV - "Glory to God in the highest, and on earth peace, goodwill toward men."

RV and SV - "Glory to God in the highest, and on earth peace among men in whom He is well pleased."

RD - "Glory to God in the highest, and on earth peace to men of good will."

These quotations show that the reading of the Revised and Standard Versions and that of the Catholic Bible are substantially the same. Hence we need consider only the AV reading and the RD reading. The Protestant version of the Angelic hymn consists of three clauses, the Catholic version of two clauses. The Catholic version is better attested because it is found in the oldest and best extant Bibles. Internal reasons likewise favor the RD reading. In the Protestant version we should expect ant "and" before the third clause. The RD version gives us two parallel clauses, each containing three ideas parallel to the other:

In the highest . . . glory . . . to God.

On earth. . . peace . . . to men of good will.

Opinions are divergent as to the interpretation of the phrase, "men of good will." Does "good will" signify a disposition or quality of the soul? If it does, the angel announces his tidings of peace to the well-disposed among men. This view is open to two objections: first, nowhere in the New Testament is the Greek original of "good will" used to signify the state of men's will in relation to God; second, this interpretation robs the message of its grand, comprehensive mercy. Christ died for all men and sent a message of peace to all men. God by the giving of His Son has shown His mercy to the whole world. The good will of God as it proceeds from God is universal, for He wishes all men to be saved. In every sense, therefore, the message of peace was to all men. Men are called "men of goodwill" in the sense that they are. men enjoying the benevolence of God, the objects of God's redeeming will, or of His will - to save them all.

No one is telling you to do it right? It's not requirement in Catholic church. But I understand it looks very strange to outsiders. It is similar when we catholics see pentecostal preaching and the revival, we tend to see it like just a big entertainment showoff.