Forthcoming Projects

Friends,
Over the years I’ve been blessed to receive feedback on how my writing has helped individuals in their pursuit of the truth. There is no other aim I have in the work I do in my spare time online. Given the nature of that feedback, I’d like to share the titles of some forthcoming books/booklets for those who might think they will continue to be helped.
Many of these have been in the works for many years. I’m sure many realize that much of what I write, even in article/blogpost form, sits in my hard drive space for a significant time before I post it. These projects take time because of the large amount of research, verification, and testing required to produce coherent and well-argued content.
Some of these titles will be in what I’ve labeled “booklet” form. I don’t mean it won’t be a book. Rather, I am trying more and more to make readable content. Today, average people are much more confident and capable of reading a book equal to or less than 50 pages. Not everyone is in a state to spend hours upon hours reading. And yet, many of my readers are those who do like to spend time surveying all the details of scholarship and the hefty process of constructing good arguments (as well as deconstructing bad ones). And so, I’m praying that I can make easy-to-read, scholarly, well-argued, and yet, shorter books. I tried this with my book on Melchizedek and the Last Supper, but it still came out at 100 pages. Folks are more likely to sit and work through a smaller book, even if it is jam-packed with footnotes. Ergo, some of these titles are labeled booklets.
The “booklet” entitled πβπ πΆππππππππ‘πππ ππ ππππ π»ππππππ’π will be a small treatment of the history of this condemnation, dispelling the myth that Honorius was condemned merely for negligence or for a private opinion. I think this subject garners immense interest, especially in light of recent events. I think far too many Catholic apologists have begun to take up a theory of the Papacy that exceeds the boundaries laid down by the facts of history. Albeit, these facts are not “dogmatic”, they nevertheless remain substantially unchallenged by the authors who have wielded the pen to salvage the Honorius situation. Most of all, the Apostolic Chair has not directly addressed the matter, either. This leaves an immense open door for exploration.
The “booklet” entitled πΌπ π‘βπ ππππππ¦ πππππππ π‘ ππ π‘βπ 5π‘β/6π‘β πΆπππ‘π’ππππ ππ π‘βπ πππππ£ππππ πΆβπ’ππβ will be a historiography of all my notes that went into the preparation for the debate with Ubi Petrus, about 35% of which got out in the air.
The ππππππ π πππππ will be a compilation of articles since I began writing in 2016. Subjects will vary across the entire horizon of things I’ve written.
πππππ ππ’ππ π‘ππ‘π’π‘πππ ππ π‘βπ πΆβπ’ππβ πΉππ‘βπππ will be, like the Melchizedek and the Last Supper book, a deep dive into the Patristic explanations and commentaries on Jesus’s death. Very detailed context will be exposed so that the unending appeals to “word concept fallacy” and “flowery language” will reach their breaking point.
π πππππππππ ππ π‘βπ πΆβπ’ππβ πΉππ‘βπππ is, as many know, a project long in the making. I’ve written on the subject and it appears that there is a great deal of misunderstanding on the matter, especially among Catholics.
πππ π‘-π΅πππ‘ππ πππ ππ’ππππ‘πππ will be a survey of the understanding of key Saints and Church Fathers on the spiritual life and how God, despite superabundantly providing for the remission of eternal guilt, has been pleased to allow His Saints to spend their effort to atone or satisfy for temporal punishments due to sins done in the body before the resurrection. This will be mainly for inquiring Protestants who think these ideas are a late Medieval invention.
πππππ π‘ππ¦ πΆπππ‘ππππππ ππ π‘βπ πΆβπ’ππβ πΉππ‘βπππ will be a short survey of what the early Christian world understood about sex and intimacy within the marriage context of the clergy, especially Bishops, Presbyters, and Deacons. You’d be amazed at how inaccurate contemporary (and even that of pre-modern thought) assumptions are on this topic.
π΄πππ π‘ππππ ππ’ππππ π πππ will be addressing the question of whether the early Church understood, as St. Jerome is purported to have defended, the Episcopate to be a post-Apostolic creation with no divine and irremovable (sine quo non) sanction upon the Body of Christ.
πΌπππππ‘ π΅πππ‘ππ π ππ πΈππππ¦ πΆβπππ π‘πππππ‘π¦ will be just that, a survey and commentary on the subject. Once again, some of the base assumptions that have become written in stone among Catholics, Orthodox, and Classically Reformed circles will be challenged. I’ll include an appendix on the subject of the disintegration of initiatory sacraments for infants in the Latin West, as well.
π·πππππππ‘πππ: πΊππππ ππ π‘βπ πΆβπ’ππβ πΉππ‘βπππ will be an exploration of what the Greek and Latin Fathers teach, with a particular emphasis for hunting out what they understood about uncreated grace and whether Augustinian + Thomistic syntheses have betrayed that fundamental notion.
Lastly, something you hear rarely from me is requests for help. I hate to ask, especially since many of these subjects are really interests of my own. Therefore, I stand principally as the one to benefit. However, I’ve always sought to share my findings with the world. If you’d like to support me in the effort to get these books out there, please consider joining my Patreon, substack, and/or giving to my PayPal.
Ubi Petrus vs. Erick Ybarra (Full Debate)
Protestants Have a Point with Romans 4

It is true that in most contemporary debates I listen to between Catholics and Protestants on justification, the Protestant almost always takes the W (even if losing overall) with Romans 4. And this is b/c Catholics keep trying to say impute or reckon has to correspond to a 1 to 1 reality in the person justified. They mistakenly believe that to flex from the strict 1 to 1 proportion is to be committed to the false problem of “legal fiction”.
However, great Catholic thinkers have long recognized that God, in His mercy, can account one good thing for infinitely higher than it is intrinsically worth (in itself). And that is what happens when God calculates Abraham’s faith as righteousness in Romans 4:3 (αΌΞ»ΞΏΞ³Ξ―ΟΞΈΞ· Ξ±α½ΟαΏ· Ξ΅αΌ°Ο Ξ΄ΞΉΞΊΞ±ΞΉΞΏΟΟΞ½Ξ·Ξ½). He takes a good thing, an act of faith to follow God’s plan, and recognizes it as an excellent & God-pleasing thing (c.f. Hab. 2:3-4 = Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith), and yet credits a “righteousness” to it that has infinite value (the cost of God’s blood, c.f. Rom. 3:24-25). For more, see the 2-volume Theology of Saint Paul by Fr. Fernand Prat, S.J.
This “righteousness”, in concert with Trent, is the formal cause of one’s justification. It is comprised of *both* the remission of sins and the sanctification of the inward man (by the infusion of divine gifts), truly making him just. And here is where Protestants balk but for no good reason. They often think that what Trent is saying here is that the internal just-ness (the inward justice by which we are truly and ontologically sanctified) is something we give to God in order to merit the propitiation of our sins and the satisfaction of divine justice.
No wonder they balk!
Trent, following Anselm & Aquinas, is clear that there is only 1 thing that can purchase the propitiation and satisfaction of divine justice for human sin, and that is the blood of Jesus. And the blood of Jesus has infinite superiority to even the value of our internal sanctification. This is why it is important to emphasize in our dialogue with Protestants that justification is *both* the forgiveness of sins (which itself requires the application of the infinite merits of Christ, and not our internal holiness) and the sanctification of the inward man (such that he, as well, becomes truly just in God’s view).
With this, we can go back to Romans 4 and say that it is true that God imputes to Abraham something infinitely superior than anything Abraham brought to the table (even if by God’s gracious infusion and assistance). That infinite superiority is the application of Christ’s blood to Abraham’s slate. And yet, we also say that Abraham’s faith is itself something good, pleasing, and holy in God’s sight, but itself does not comprise the full value of the “righteousness of God” (Rom. 1:17; 3:21; 4:1-9; 5:17-21; 9:30-31; 10:4). By this logic, we can escape the shackles of having to maintain a 1-to-1 proportionality between Abraham’s justification and the faith that he exhibited to God, thereby coherently sustaining the grace vs. works dichotomy in the argument.
If this was of interest to you, please consider joining my Patreon which has many articles written on the same subject and a current podcast that works through the arguments of Paul’s epistle to the Romans.