mitch

@amyactonoh Never ever ever again should you have power

Eric and I were thrilled to join labor leaders and advocates at the 67th annual AFL-CIO George Meany Awards last week in Columbus! George Meany was a tireless champion for working people and helped build a stronger middle class, advance fair wages, and ensured workers had a real voice on the job. Ohioans deserve to get ahead, and that's why I'm running.

@stacey_hauff youtu.be/ClvQw8jwYwI?si…

We are so lucky to have Pope Leo. A true leader for this time. God bless him and keep him.

@DLoesch apps.apple.com/us/app/e-sword… E sword

Friends — my Bible app has ceased to exist and I’m in search of a new one. Previously used NIV, NLT (my hardcover study Bible is NIV with others as footnotes) but I just want something good that won’t go away that allows easy sharing of notes, etc. is there one for iOS you like?

KJV only is as mistaken As the catholic only versions The Holy Spirt will guide that’s his problem. In addition dictionary’s Hebrew and Greek and have access to free Bible apps that will translate and give the original text words and meanings the scripture is navigable But the main core of salvation is Chrystal clean even children understand

@Mawar38 @KeithNester1 I’m not very aware of whether there are any disputes within Catholicism over English Bible translations, at a level similar to the “KJV-only” movement. I just sometimes enjoy reading the NABRE or the Douay-Rheims.

It’s too bad the Catholic Church wants to keep people from reading the Bible. #PalmSunday

@ComeHometoRome .

Sola Scriptura creates 40,000+ interpretations of Scripture that conflict with each other on core teachings of Christ. It takes 5 minutes to realize it is a false doctrine that creates disunity and disconnect from the Body of Christ

@DrFrankTurek This explains George Clinton

If miracles were routine, they wouldn't get our attention as extraordinary acts of God.

@rickbrennanjr Jesus saves to the uttermost The catholic religion does not

The recent triumphal claims about a surge of Gen Z converting to Roman Catholicism are not supported by the data. As demonstrated by the Cooperative Election Study, the Catholic share of Gen Z over the last few years moves from 15% to 21% to 16% to 19%. That is not a trend. It is statistical noise. In several of those years, the difference between Catholics and Protestants is not even statistically significant. A one-year spike cannot carry the weight of sweeping claims about generational realignment. There may be isolated conversions. There may even be pockets of growth. But the broader data shows broad stability and equilibrium: not expansion. We should all be cautious about building narratives—on either side—based on statistical fluctuations rather than what the trend line over time actually supports.

@Richard32911327 @ObedientiaEtPax @KeithNester1 It’s not

@Mawar38 @ObedientiaEtPax @KeithNester1 You stated, “Not good solid translations like esv or kjv Tbis is highly frowned upon”. You state that the changes in the ESV CE are minor but that Catholics don’t use solid translations. Seems like a contradiction.

Yes, that figure is roughly accurate for the United States. For every one person who joins the Catholic Church (via conversion or reception as an adult), about 8 people who were raised Catholic no longer identify as Catholic. This "switching" ratio highlights significant net losses through religious disaffiliation in the U.S.: - Around 30% of U.S. adults say they were raised Catholic. - But a large share of those raised Catholic no longer identify as such (former Catholics make up a notable portion of all U.S. adults). - Retention of childhood Catholics stands at roughly 57% (lower than for many other religious groups). Many who leave become religiously unaffiliated ("nones") or switch to Protestant denominations. Common reasons include no longer believing the teachings, dissatisfaction with the Church's positions on social issues, or feeling spiritual needs aren't met. ### Important Context: Not the Full Picture This statistic focuses on adult religious switching (self-identified affiliation in surveys) among U.S. adults. It does not account for: - Infant baptisms and natural population growth (births minus deaths). The Catholic Church counts baptized individuals, and global numbers include this. - Immigration: Many Catholic immigrants (especially from Latin America) have helped stabilize or offset U.S. Catholic percentages, keeping self-identified Catholics around 19-20% of U.S. adults despite losses. - Practicing vs. nominal: Weekly Mass attendance in the U.S. is much lower (around 17-20% in recent years), so "leaving" often reflects a shift from cultural or nominal Catholicism to none. Some recent analyses suggest the trend of more leavers than joiners in the U.S. may have slowed or reversed in 2024-2025, with adult entries rising and exits declining post-2020. ### Globally, the Story Differs The Catholic Church reports continued growth worldwide: - The baptized Catholic population has grown steadily in recent years, roughly keeping pace with or slightly exceeding world population growth. - Strongest growth is in Africa and parts of Asia, driven by higher birth rates and conversions/missionary work. - Europe and parts of North America show stagnation or decline in affiliation and practice, offset by growth elsewhere. - Overall, the Church has grown from around 1.25 billion a decade ago to over 1.4 billion, with the Americas still home to the largest share. Vatican statistics count all baptized Catholics (including inactive ones), while surveys measure current self-identification. This explains why global "membership" grows via demographics even as Western retention lags. In short, the 1:8 ratio captures a real challenge for the Catholic Church in the U.S.—high attrition among those raised in the faith—but it doesn't reflect the full global picture, where natural increase and regional growth sustain overall numbers. Retention, catechesis, and addressing reasons for disaffiliation remain ongoing concerns in developed countries.

I keep seeing posts celebrating Protestants becoming Roman Catholic. What I don’t often see is the same level of celebration when a non-believer comes to faith in Christ. Shouldn’t that be where Christians rejoice most? The movement from unbelief to faith: that is the miracle worth highlighting.

Yes, that figure is roughly accurate for the United States. For every one person who joins the Catholic Church (via conversion or reception as an adult), about 8 people who were raised Catholic no longer identify as Catholic. This "switching" ratio highlights significant net losses through religious disaffiliation in the U.S.: - Around 30% of U.S. adults say they were raised Catholic. - But a large share of those raised Catholic no longer identify as such (former Catholics make up a notable portion of all U.S. adults). - Retention of childhood Catholics stands at roughly 57% (lower than for many other religious groups). Many who leave become religiously unaffiliated ("nones") or switch to Protestant denominations. Common reasons include no longer believing the teachings, dissatisfaction with the Church's positions on social issues, or feeling spiritual needs aren't met. ### Important Context: Not the Full Picture This statistic focuses on adult religious switching (self-identified affiliation in surveys) among U.S. adults. It does not account for: - Infant baptisms and natural population growth (births minus deaths). The Catholic Church counts baptized individuals, and global numbers include this. - Immigration: Many Catholic immigrants (especially from Latin America) have helped stabilize or offset U.S. Catholic percentages, keeping self-identified Catholics around 19-20% of U.S. adults despite losses. - Practicing vs. nominal: Weekly Mass attendance in the U.S. is much lower (around 17-20% in recent years), so "leaving" often reflects a shift from cultural or nominal Catholicism to none. Some recent analyses suggest the trend of more leavers than joiners in the U.S. may have slowed or reversed in 2024-2025, with adult entries rising and exits declining post-2020. ### Globally, the Story Differs The Catholic Church reports continued growth worldwide: - The baptized Catholic population has grown steadily in recent years, roughly keeping pace with or slightly exceeding world population growth. - Strongest growth is in Africa and parts of Asia, driven by higher birth rates and conversions/missionary work. - Europe and parts of North America show stagnation or decline in affiliation and practice, offset by growth elsewhere. - Overall, the Church has grown from around 1.25 billion a decade ago to over 1.4 billion, with the Americas still home to the largest share. Vatican statistics count all baptized Catholics (including inactive ones), while surveys measure current self-identification. This explains why global "membership" grows via demographics even as Western retention lags. In short, the 1:8 ratio captures a real challenge for the Catholic Church in the U.S.—high attrition among those raised in the faith—but it doesn't reflect the full global picture, where natural increase and regional growth sustain overall numbers. Retention, catechesis, and addressing reasons for disaffiliation remain ongoing concerns in developed countries.

Another Protestant couple and kids joined us for their first Mass this eve. They’ve been following the Protestant tradition of church shopping and continue to be left wanting, and my beautiful wife has been an incredible evangelist to them. They’ve even bought Rome Sweet Home to read. Please keep them in your prayers.

Yes, that figure is roughly accurate for the **United States**, according to recent Pew Research Center data from their 2023-24 Religious Landscape Study. For every one person who joins the Catholic Church (via conversion or reception as an adult), about **8.4** people who were raised Catholic no longer identify as Catholic.2 This "switching" ratio highlights significant net losses through **religious disaffiliation** in the U.S.: - Around 30% of U.S. adults say they were raised Catholic. - But 43% of those raised Catholic no longer identify as such (about 13% of all U.S. adults are former Catholics). - Only about 1.5% of U.S. adults are converts to Catholicism. - Retention of childhood Catholics stands at roughly 57% (lower than for Protestants at 70%, or groups like Hindus or Muslims at 75-80+%).24 Many who leave become religiously unaffiliated ("nones") or switch to Protestant denominations. Common reasons cited in Pew surveys include no longer believing the teachings, dissatisfaction with the Church's positions on social issues, or feeling spiritual needs aren't met.23 ### Important Context: Not the Full Picture This statistic focuses on **adult religious switching** (self-identified affiliation in surveys) among U.S. adults. It does **not** account for: - **Infant baptisms** and natural population growth (births minus deaths). The Catholic Church counts baptized individuals, and global numbers include this. - **Immigration**: Many Catholic immigrants (especially from Latin America) have helped stabilize or offset U.S. Catholic percentages, keeping self-identified Catholics around 19-20% of U.S. adults despite losses. - **Practicing vs. nominal**: Weekly Mass attendance in the U.S. is much lower (around 17-20% in recent years), so "leaving" often reflects a shift from cultural or nominal Catholicism to none. Some recent analyses (drawing from CARA and other data) suggest the trend of more leavers than joiners in the U.S. may have slowed or reversed in 2024-2025, with adult entries rising and exits declining post-2020.1 ### Globally, the Story Differs The Catholic Church reports continued growth worldwide: - The baptized Catholic population reached about **1.406 billion** in 2023 (up 1.15% from the prior year), roughly keeping pace with or slightly exceeding world population growth in recent years.18 - Strongest growth is in **Africa** (3.31% increase in some periods) and parts of Asia, driven by higher birth rates and conversions/missionary work. - Europe and parts of North America show stagnation or decline in affiliation and practice, offset by growth elsewhere. - Overall, the Church has grown from ~1.25 billion in 2013 to over 1.4 billion, with the Americas still home to the largest share (~48%).8 Vatican statistics count all baptized Catholics (including inactive ones), while surveys like Pew measure current self-identification. This explains why global "membership" grows via demographics even as Western retention lags. In short, the 1:8.4 ratio captures a real challenge for the Catholic Church in the **U.S.**—high attrition among those raised in the faith

@rickbrennanjr For every 1 person who becomes catholic 8 persons leave the religion

There is no list of substantive doctrinal changes in the ESV Catholic Edition (ESV-CE) compared to the standard ESV (in the shared 66 books). The adjustments made during the Catholic review process—roughly 150+ total across the Protestant canon portion—are primarily minor refinements in wording, capitalization, consistency, grammar, or phrasing to better suit Catholic usage and align with principles like those in Liturgiam Authenticam. They do not introduce new doctrines, alter core Christian teachings (e.g., the Trinity, divinity of Christ, salvation), or change the fundamental meaning of the text in a way that shifts theology. ### Nature of the Changes (Not Doctrinal Additions) Detailed comparisons (including a comprehensive side-by-side list compiled by observers) show most differences fall into these categories: - Capitalization and style: E.g., "council" capitalized when referring to the Jewish Sanhedrin; minor adjustments for Anglicized spelling or punctuation in some editions. - Consistency in terms: Small shifts for smoother English or ecclesiastical language (e.g., "Gentiles" vs. "pagans" in certain contexts). - Pronoun or preposition tweaks: Minor grammatical choices that improve flow without affecting interpretation. - Text-critical handling: Occasional removal of brackets around passages long accepted in Catholic tradition (e.g., the woman caught in adultery in John 7:53–8:11 or the longer ending of Mark), but these are not unique to the ESV-CE—many translations handle variants differently, and the underlying manuscript evidence remains the same. These are typical translation decisions any committee makes. No verses are added, removed, or rewritten with entirely new content. Independent analyses (from both Protestant and Catholic sources) describe the differences as "relatively few," "minor," or "very light," with the ESV-CE retaining the same highly literal ("essentially literal" or formal equivalence) philosophy as the standard ESV. ### Commonly Discussed Examples (Often Mischaracterized as "Doctrinal") A few passages receive more attention because they touch on areas where Catholic tradition has emphasized certain nuances:

@Mawar38 @ObedientiaEtPax @KeithNester1 Could you provide E a link noting those changes?

@Richard32911327 @ObedientiaEtPax @KeithNester1 Yes I know expect there are 150 changes to the esv and it’s called the esv CE Therefore it’s actually not the same

@Mawar38 @ObedientiaEtPax @KeithNester1 There are Catholic editions of both the ESV and the KJV. Both include the books considered apocrypha.The ESV is read at Mass in India and Great Britain.

@onlyry7654 @wil_da_beast630 They have no more authority than you or I to interpret and understand the word of God There is also no such thing as anti catholic propaganda

@Mawar38 @wil_da_beast630 🧐this is not a circular argument, it’s an appeal to authority from reformist founders.

The Bible specifically and repeatedly refers to 4-5 "brothers" of Jesus, using that term. Apologist responses here have always struck me, personally, as variants on "wine means grape juice."

Yes, Israel allows and accommodates Christian Easter celebrations in the Holy Land, particularly in Jerusalem, Bethlehem, and Nazareth. These areas include key sites like the Church of the Holy Sepulchre (believed to be the site of Jesus’ crucifixion, burial, and resurrection) and the Via Dolorosa, where major processions and services take place. Churches remain open for worship, and Israeli authorities generally facilitate access for international pilgrims who meet standard entry requirements. ### International Pilgrims Christians from around the world can typically enter Israel on tourist visas and participate in Easter events, including Good Friday marches, Holy Week services, and ceremonies such as the Holy Fire on Holy Saturday. The Israeli Ministry of Tourism has historically promoted these pilgrimages, and large numbers of visitors attend annually without major barriers beyond normal visa and security procedures. ### Local and Palestinian Christians Access for local Palestinian Christians (primarily from the West Bank and East Jerusalem) is more limited and has been a recurring source of tension: - They usually need temporary permits from Israeli authorities to enter Jerusalem during Holy Week. These permits are issued in limited numbers and are subject to security checks, often allowing only short stays without overnight options in some cases. - Israeli police frequently set capacity limits inside the Church of the Holy Sepulchre for safety reasons (due to the building’s small size and past crowd risks) and establish checkpoints around the Old City’s Christian Quarter. This has sometimes resulted in many locals, especially younger people, being unable to attend key events. - Church leaders from the Greek Orthodox, Catholic (Custody of the Holy Land), Armenian, and other denominations have criticized these restrictions as excessive, arguing they interfere with freedom of worship and historical arrangements for the holy sites. In some years, processions or attendance have been scaled back due to security concerns or capacity rules. Israeli authorities maintain that the measures are necessary for public safety, crowd control, and preventing incidents, while upholding freedom of religion for all faiths in Jerusalem. They point to the thousands of pilgrims who successfully participate each year. Despite the challenges, Easter services, masses, and processions do take place every year, sometimes with reduced local attendance. Local churches in places like Bethlehem also hold their own celebrations. ### Overall Picture Israel does permit and support Easter observances in the Holy Land, with international visitors generally facing smoother access than local Christians. Tensions mainly revolve around permit systems and capacity limits for West Bank and East Jerusalem residents, often linked to broader security situations. The exact details can change year to year depending on regional events. For the latest information on a specific Easter, it is best to consult official Israeli tourism sources, statements from the Jerusalem church patriarchates, or current travel advisories.

Not according to Israel 🇮🇱

In short, while the movement that would become Christianity existed in a nascent form in Judea by 35 AD, it was obscure, localized, and not yet a recognizable "religion" to most Romans, especially in the capital. It would take decades for it to spread noticeably across the empire via trade routes, Jewish diaspora networks, and missionaries. Christianity only gained legal recognition much later (Edict of Milan in 313 AD) and became the official state religion in 380 AD under Theodosius I. Roman religion in this era remained overwhelmingly polytheistic and state-oriented, with Christianity representing a tiny, emerging sect on the empire's periphery rather than a known alternative in Rome.

A BRIEF HISTORY OF THE CATHOLIC CHURCH🇻🇦🕊️ 🧵 c. 33: First Christian Pentecost; descent of the Holy Spirit upon the disciples; preaching of St. Peter in Jerusalem; conversion, baptism and aggregation of some 3,000 persons to the first Christian community. St. Stephen, deacon, was stoned to death at Jerusalem; he is venerated as the first Christian martyr. c. 34: St. Paul, formerly Saul the persecutor of Christians, was converted and baptized. After three years of solitude in the desert, he joined the college of the apostles; he made three major missionary journeys and became known as the Apostle to the Gentiles; he was imprisoned twice in Rome and was beheaded there between 64 and 67. 39: Cornelius (the Gentile) and his family were baptized by St. Peter; a significant event signaling the mission of the Church to all peoples. 42: Persecution of Christians in Palestine broke out during the rule of Herod Agrippa; St. James the Greater, the first apostle to die, was beheaded in 44; St. Peter was imprisoned for a short time; many Christians fled to Antioch, marking the beginning of the dispersion of Christians beyond the confines of Palestine. At Antioch, the followers of Christ were called Christians for the first time. 49: Christians at Rome, considered members of a Jewish sect, were adversely affected by a decree of Claudius which forbade Jewish worship there. 51: The Council of Jerusalem, in which all the apostles participated under the presidency of St. Peter, decreed that circumcision, dietary regulations, and various other prescriptions of Mosaic Law were not obligatory for Gentile converts to the Christian community. The crucial decree was issued in opposition to Judaizers who contended that observance of the Mosaic Law in its entirety was necessary for salvation. 64: Persecution broke out at Rome under Nero, the emperor said to have accused Christians of starting the fire which destroyed half of Rome. 64 or 67: Martyrdom of St. Peter at Rome during the Neronian persecution. He established his see and spent his last years there after preaching in and around Jerusalem, establishing a see at Antioch, and presiding at the Council of Jerusalem. 70: Destruction of Jerusalem by Titus. 88-97: Pontificate of St. Clement I, third successor of St. Peter as bishop of Rome, one of the Apostolic Fathers. The First Epistle of Clement to the Corinthians, with which he has been identified, was addressed by the Church of Rome to the Church at Corinth, the scene of irregularities and divisions in the Christian community. 95: Domitian persecuted Christians, principally at Rome. c. 100: Death of St. John, apostle and evangelist, marking the end of the Age of the Apostles and the first generation of the Church. By the end of the century, Antioch, Alexandria and Ephesus in the East and Rome in the West were established centers of Christian population and influence. c. 107: St. Ignatius of Antioch was martyred at Rome. He was the first writer to use the expression, “the Catholic Church.” 112: Emperor Trajan, in a rescript to Pliny the Younger, governor of Bithynia, instructed him not to search out Christians but to punish them if they were publicly denounced and refused to do homage to the Roman gods. This rescript set a pattern for Roman magistrates in dealing with Christians. 117-38: Persecution under Hadrian. Many Acts of Martyrs date from this period. c. 125: Spread of Gnosticism, a combination of elements of Platonic philosophy and Eastern mystery religions. Its adherents claimed that its secret-knowledge principle provided a deeper insight into Christian doctrine than divine revelation and faith. One gnostic thesis denied the divinity of Christ; others denied the reality of his humanity, calling it mere appearance (Docetism, Phantasiasm).

You are WAYYYYY OFF The church was born 33 AD Day of Pentecost The catholic religion was invented in 300’s: In 35 AD, the dominant religion of Rome (the city) and the broader Roman Empire was traditional Roman polytheism. This involved worship of a pantheon of gods and goddesses—such as Jupiter (king of the gods), Juno, Minerva, Mars, and many others—often syncretized with Greek deities (e.g., Jupiter with Zeus). Religion was deeply intertwined with civic life, politics, and the state. Key features included: - Public rituals, sacrifices, festivals, and temple worship to maintain the pax deorum (peace of the gods) and ensure the empire's prosperity. - The imperial cult, which venerated the emperor (or his genius/divine spirit) alongside traditional gods. This had grown under Augustus and continued under his successors. The emperor also held the title of pontifex maximus (chief priest). - Tolerance for other cults and foreign deities, as long as they did not conflict with Roman authority or require rejection of state rituals. Mystery religions (e.g., those of Isis or later Mithras) and philosophies like Stoicism coexisted alongside the official practices. - Judaism was a recognized religion with certain exemptions (e.g., from emperor worship in some forms), though tensions existed. Rejection of state religious obligations could be seen as disloyalty or superstitio (excessive or foreign superstition). Christianity originated in the Roman province of Judea with the ministry, crucifixion, and reported resurrection of Jesus (dated around 30–33 AD under Emperor Tiberius). By 35 AD—roughly 2–5 years after these events—a small community of his followers existed, primarily in Jerusalem and surrounding areas in Judea. They were mostly Jewish and viewed themselves as a movement within Judaism, centered on belief in Jesus as the Messiah (Christ). The faith was still in its very earliest phase: focused on oral preaching, small gatherings, and figures like the apostles Peter and others. Significant missionary expansion (e.g., by Paul, formerly Saul, whose conversion is often dated around 33–36 AD) was just beginning or had not yet fully started. In Rome itself (the city and imperial center), there is no clear historical evidence that Christianity was known or present as a distinct movement in 35 AD. The earliest indications of Christian presence in Rome come from the late 40s AD, possibly linked to Jewish communities or travelers from the East. By around 49–50 AD, Emperor Claudius expelled Jews from Rome amid disturbances "at the instigation of Chrestus" (likely a reference to Christ/Christians, per the historian Suetonius). Roman historians and officials did not document Christianity until later: the first notable references appear in accounts of events under Nero (e.g., the Great Fire of Rome in 64 AD, where Tacitus describes Christians as a "mischievous superstition" originating in Judea under Pontius Pilate). Earlier emperors like Tiberius (reigned until 37 AD) or Caligula (37–41 AD) show no direct engagement with it as a separate entity; it was likely still seen—if noticed at all—as an internal Jewish matter. In short, while the movement that would become Christianity existed in a nascent form in Judea by 35 AD, it was obscure, localized, and not yet a recognizable "religion" to most Romans, especially in the capital. It would take decades for it to spread noticeably across the empire via trade routes, Jewish diaspora networks, and missionaries. Christianity only gained legal recognition much later (Edict of Milan in 313 AD) and became the official state religion in 380 AD under Theodosius I. Roman religion in this era remained overwhelmingly polytheistic and state-oriented, with Christianity representing a tiny, emerging sect on the empire's periphery rather than a known alternative in Rome.

They are not missing They are separated Can a person not understand the the book of John if the apocryphal books aren’t in the back attached to the 66 ? Answer: no a person can clearly understand all 66 if the apocryphal are not attached in the back So this argument is invalid

@Mawar38 @KeithNester1 Because they’re missing several books.