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Myth #2: Western Christians went on crusade because their greed led them to plunder Muslims in order to get rich.

Again, not true. One version of Pope Urban II’s speech at Clermont in 1095 urging French warriors to embark on what would become known as the First Crusade does note that they might “make spoil of [the enemy’s] treasures,” but this was no more than an observation on the usual way of financing war in ancient and medieval society. And Fulcher of Chartres did write in the early twelfth century that those who had been poor in the West had become rich in the East as a result of their efforts on the First Crusade, obviously suggesting that others might do likewise.

....Myth #1: The crusades represented an unprovoked attack by Western Christians on the Muslim world.

Nothing could be further from the truth, and even a cursory chronological review makes that clear. In A.D. 632, Egypt, Palestine, Syria, Asia Minor, North Africa, Spain, France, Italy, and the islands of Sicily, Sardinia, and Corsica were all Christian territories. Inside the boundaries of the Roman Empire, which was still fully functional in the eastern Mediterranean, orthodox Christianity was the official, and overwhelmingly majority, religion.

Transubstantiation: The Church makes use of this word in the Catechism to help us understand the meaning of the Holy Eucharist. A substance is what something is. Material substances have an outward appearance: color, weight, size, etc. In the Holy Eucharist bread stops being bread and wine stops being wine. At the Consecration bread becomes Jesus Christ: Body, Blood, Soul, Divinity; wine becomes Jesus Christ, Body, Blood, Soul, and Divinity. The appearances (species) of bread and wine remain. Only God can do this. The changing of water into wine by the Lord at the wedding in Cana was a manifestation that Jesus is God Who brings things into being through His Word but also it was preparing the disciples for the power of Christ’s word at the Last Supper changing bread and wine into Himself.

The pope is not an absolute monarch whose thoughts and desires are law. On the contrary: The pope’s ministry is a guarantee of obedience to Christ and to his Word. He must not proclaim his own ideas, but rather constantly bind himself and the Church to obedience to God’s Word, in the face of every attempt to adapt it or water it down, and every form of opportunism. Pope Benedict XVI

To believe in or unto God, Who can neither deceive nor be deceived, is essential to the dynamism of faith. By adhering with personal faith to the Word of God, the believer consents to the supreme attraction exerted by the full and absolute Good that is the Blessed Trinity. In this sense, faith – and theology as the science of faith and wisdom – offers to all “lovers of spiritual beauty” a full-flavored foretaste of eternal joy. While assent is the principal act of faith, faith is from God moving us interiorly by grace"—though this is a movement of our will and so it is consonant with free choice. Here we broach the mystery of grace and human freedom, about which much ink has been spilled in the history of Christian theology.

Blaise Pascal, in his famous wager, summarized in the illustration above, points out the stakes regarding belief and unbelief. St Thomas Aquinas reminds us that Faith is the perfection of human understanding. What follows are thoughts from his teachings about Faith. Sanctifying grace gives a person a share in the very life of God, Who dwells within his humanity through the power of the Holy Spirit. Life and action go together and hence God’s life becomes active in the human person through the virtues. The life of God in the Christian is meant to grow to maturity and bear fruit just as a child is meant to grow to maturity as an adult. This growth takes place through the virtues and reaches its full maturity in Heaven where the person sees God face to face. The theological virtues, Faith, Hope, and Charity directly tie us to God and the first of these is Faith. Faith is the perfection of our understanding. It gives knowledge of God as He is in Himself and His activity in the world for our good. Human reason can learn some things of God on its own but it is limited. It can never, on its own, know God’s inner life.