Wednesday, 18 November

16:53

The Marxist Core of the Catholic Campaign for Human Development [The Lepanto Institute]

 marxist cchd

The annual national collection for the Catholic Campaign for Human Development (CCHD) is this weekend.  What many Catholics do not realize is that at the very core of the CCHD is a philosophy of revolutionary leftist ideologies.  Over the years, the CCHD has been rightly criticized for funding organizations that are themselves promoting contraception, homosexuality, abortion, prostitution, and socialism.  But these issues are only symptoms of an overall thrust that is aimed directly at convincing Catholics to fund Marxist revolution in the United States.  The intent of this article, while certainly not exhaustive, is to help Catholics understand how the Catholic Campaign for Human Development is simply the Catholic version of what Josef Stalin called “Front Organizations” for the Communist Party.

Marxist CCHD 01In 1953, the House Committee on UnAmerican Activities received the testimony of a man named Manning Johnson. Mr. Johnson joined the Communist party in America in 1930, and remained in the party until 1940. Johnson held several positions wWhile a member of the Communist Party, such as District Agitation and Propaganda Director, District Organizer of the Communist Party in Buffalo, N. Y.  He was also a member of the Trade Union Commission of the Communist Party, a member of the National Negro Commission of the Communist Party, and ultimately served as a member of the National Committee of the Communist Party itself. Mr. Johnson became disillusioned with communism and left the Communist party in 1940. In his own words, he had decided in 1939 that he was through with communism and that forever after he would conscientiously and vigorously oppose it, vocally and spiritually.

In his testimony to the Committee on UnAmerican Activities, he identified the work of Communism to infiltrate religious institutions. Here are some excerpts from the testimony he gave while under oath:

“Once the tactic of infiltrating religious organizations was set by the Kremlin, the actual mechanics of implementing the ‘new line’ was a question of following the general experiences of the living church movement in Russia where the Communists discovered that the destruction of religion could proceed much faster through infiltration of the church by Communist agents operating within the church itself.

The Communist leadership in the United States realized that the infiltration tactic in this country would have to adapt itself to American conditions and the religious makeup peculiar to this country. In the earliest stages it was determined that with only small forces available it would be necessary to concentrate Communist agents in the seminaries and divinity schools. The practical conclusion, drawn by the Red leaders was that these institutions would make it possible for a small Communist minority to influence the ideology of future clergymen in the paths most conducive to Communist purposes.”

In general, the idea was to divert the emphasis of clerical thinking from the spiritual to the material and political — by political, of course, is meant politics based on the Communist doctrine of conquest of power. Instead of emphasis towards the spiritual and matters of the soul, the new and heavy emphasis was to deal with those matters which, in the main, led toward the Communist program of “immediate demands.”

The plan was to make the seminaries the neck of a funnel through which thousands of potential clergymen would issue forth, carrying with them, in varying degrees, an ideology and slant which would aid in neutralizing the anti-Communist character of the church and also to use the clergy to spearhead important Communist projects.

This policy was successful beyond even Communist expectations. The combination of Communist clergymen, clergymen with a pro-Communist ideology, plus thousands of clergymen who were sold the principle of considering Communist causes as progressive, within 20 years, furnished the Soviet apparatus with a machine which was used as a religious cover for the overall Communist operation ranging from immediate demands to actually furnishing aid in espionage and outright treason.”

In the early 1930’s the Communists instructed thousands of their members to rejoin their ancestral religious groups and to operate in cells designed to take control of churches for Communist purposes. This method was not only propounded, but was executed with great success among large elements of American church life. Communists operating a double-pronged infiltration, both through elements of Communist-controlled clergy, and Communist-controlled laymen, managed to pervert and weaken entire stratas of religious life in the United States.

Communists in churches and other religious organizations were instructed to utilize the age-old tradition of the sanctity of the church as a cover for their own dastardly deeds. Through Reds in religion, we have a true living example of the old saying: “The Devil doth quote the Scripture.”

The Communists learned that the clergyman under their control served as a useful “respectable face” for most of their front activities. In this way the name of religion was used to spearhead the odious plots hatched by the agents of anti-religious Soviet communism.” (emphasis added)

Marxist CCHD 02In the summer of 2001, Dr. Alice von Hildebrand, widow of famed philosopher Dietrich von Hildebrand, gave an interview to Latin Mass Magazine. In this interview, Dr. von Hildebrand mentioned conversations she and her husband had had with the former Communist, Bella Dodd. Dodd, like Johnson, gave her testimony about her time as a Communist before the House Committee on UnAmerican Activities. Dodd was an organizer for the Communist Party USA from 1932–1948, and from 1944 to ’48 sat on the CPUSA’s National Council. She also served as head of the New York State Teachers Union. She was expelled from the CPUSA in 1949, and received back into the Catholic Church by none other than Archbishop Fulton J. Sheen in 1952. This is what Dr. von Hildebrand said in her interview:

“It is a matter of public record, for instance, that Bella Dodd, the ex-Communist who reconverted to the Church, openly spoke of the Communist Party’s deliberate infiltration of agents into the seminaries. She told my husband and me that when she was an active party member, she had dealt with no fewer than four cardinals within the Vatican “who were working for us.” (emphasis added)

On May 1 of this year, 2015, Ion Mihai Pacepa, the highest-ranking defector from communism in the ‘70s, gave an interview to the Catholic News Agency, revealing that Liberation Theology was an invention of the Soviet KGB.  It’s important to point this out because Liberation Theology is very much at the heart of the ideology of the Campaign for Human Development. Pacepa was a General for Communist Romania’s secret police. In his interview, he said:

Marxist CCHD 03“I learned the fine points of the KGB involvement with Liberation Theology from Soviet General Aleksandr Sakharovsky, communist Romania’s chief razvedka (foreign intelligence) adviser – and my de facto boss, until 1956, when he became head of the Soviet espionage service, the PGU1, a position he held for an unprecedented record of 15 years.

On October 26, 1959, Sakharovsky and his new boss, Nikita Khrushchev, came to Romania for what would become known as “Khrushchev’s six-day vacation.” He had never taken such a long vacation abroad, nor was his stay in Romania really a vacation. Khrushchev wanted to go down in history as the Soviet leader who had exported communism to Central and South America. Romania was the only Latin country in the Soviet bloc, and Khrushchev wanted to enroll her “Latin leaders” in his new “liberation” war.

The movement was born in the KGB, and it had a KGB-invented name: Liberation Theology. During those years, the KGB had a penchant for “liberation” movements. The National Liberation Army of Columbia (FARC), created by the KGB with help from Fidel Castro; the “National Liberation Army of Bolivia, created by the KGB with help from “Che” Guevara; and the Palestine Liberation Organization (PLO), created by the KGB with help from Yasser Arafat are just a few additional “liberation” movements born at the Lubyanka — the headquarters of the KGB.

The birth of Liberation Theology was the intent of a 1960 super-secret “Party-State Dezinformatsiya Program” approved by Aleksandr Shelepin, the chairman of the KGB, and by Politburo member Aleksey Kirichenko, who coordinated the Communist Party’s international policies. This program demanded that the KGB take secret control of the World Council of Churches (WCC), based in Geneva, Switzerland, and use it as cover for converting Liberation Theology into a South American revolutionary tool. The WCC was the largest international ecumenical organization after the Vatican, representing some 550 million Christians of various denominations throughout 120 countries.

I was not involved in the creation of Liberation Theology per se. From Sakharovsky I learned, however, that in 1968 the KGB-created Christian Peace Conference, supported by the world-wide World Peace Council, was able to maneuver a group of leftist South American bishops into holding a Conference of Latin American Bishops at Medellin, Colombia. The Conference’s official task was to ameliorate poverty. Its undeclared goal was to recognize a new religious movement encouraging the poor to rebel against the “institutionalized violence of poverty,” and to recommend the new movement to the World Council of Churches for official approval.

The Medellin Conference achieved both goals. It also bought the KGB-born name “Liberation Theology.” (emphasis added)

So, what we have here are three, completely independent testimonies from individuals working inside Communism, giving testimony to the Communist infiltration of the Catholic Church through various venues. Manning Johnson indicated an infiltration of Catholic seminaries and parishes. Bella Dodd indicated that Cardinals in the Vatican were actually working FOR the Communist party. And Ion Pacepa, a former KGB general, said that the KGB created Liberation Theology and spread it through the Catholic Church in South America.

There are more testimonies on record of the Communist infiltration of America to count. Some are former Communists, such as Dodd and Johnson, and others were individuals pretending to be Communists in order to inform American authorities to the subversive activities of the Communist party in the United States, such as Herb Philbrick and Matt Cvetic. Regardless of their background, one common thread in ALL of the testimonies is that Communists were adept at creating civic-minded organizations whose sole purpose is to convert people to Communist ideals. These organizations are called the Unified Front, or Front organizations.

Marxist CCHD 04In 1902, Vladimir Lenin wrote a manifesto of his own titled, “What is to be Done?” Since the Communist party was illegal in Russia at the time, Lenin came up with the idea of spreading the message of Communism through the creation of “a large number of other organizations intended for wide membership and, which, therefore, can be as loose and as public as possible.”

The idea of front organizations was to attract non-members who agreed with the Communist Party on certain specific points. For instance, The American Youth Congress, founded in 1935, was created to fight against the economic exploitation of the youth.  But having been established by a member of the Communist Party USA, it was used to infect youth in America with basic Communist philosophies.  Another example would be the American Peace Crusade.  The American Peace Crusade, formed in 1951 and identified by the federal government as a Communist front, claimed to lobby for peace in the world, but it was a peace that would come by allowing Communism to spread.  That’s how a front-organization works … address a real public problem, and use it as an opportunity to indoctrinate others in Communist ideals.

The Soviet defector, Louis Budenz spoke authoritatively on the work of Communist front organizations in his book, Men Without Faces:

Marxist CCHD 05“[I]t is the Communists’ hidden influence on American [public] opinion that has been most devastating. I can speak with full authority on that matter, having been deeply engaged in directing and executing Moscow’s orders for molding American thinking. Repeatedly…orders went out to form this committee and that, to set up groups of citizens with patriotic names and allegedly patriotic objectives. Then these committees, headed by steeled Communists from the “branches,” would roll up huge numbers of letters and telegrams from all sections of the land – with a view to influencing Congressmen and securing the passage or defeat of some particular piece of legislation.

Thousands of loyal Americans, in the name of “civil liberties,” “rights,” “fascist abuse of labor,” are thus inveigled by the Communists into support of moves and measures which build up the enemies of all liberty. And the end is not yet; even now, as I hope to make clear, new committees under new names are pounding on the doors of Congress and the courts. Each of their insistent demands aids the Communists in undermining the nation.”

Marxist CCHD 06In a January 1951 issue of Coronet, the editors published some of Joseph Stalin’s recorded writings that are on file in the Stalin Archives of the National War College in Washington, DC. In this article, Stalin is quoted as writing:

“How will we bring the masses of a nation into the communist programs? We have fashioned a number of organizations without which we could not wage war on capitalism: trade unions, cooperatives, workshop committees, labor parties, women’s associations, a labor press, educational leagues, youth societies.

As often as not, these are non-party organizations and only a certain proportion of them are linked with the party. But under special conditions, every one of these organizations is necessary; for, lacking them, it is impossible to consolidate the class positions of the workers in the various spheres of the struggle.” (emphasis added)

Now, keep in mind that the aims of Communism are not just political agitation and civil unrest … it seeks to infiltrate and destroy the Catholic Church and Christianity in general. So, understanding this, these front organizations created by the Communist party are also employed for the infiltration of the Catholic Church and the perversion of Christianity.

Marxist CCHD 41One of the most successful Communist agitators and creators of front organizations was the first head of the Young Communist Internationale, Willi Münzenberg.  Münzenberg, who was likely murdered by the Gestapo in 1940, established several Communist front organizations that he called “Innocents Clubs.”   His front organizations, which operated under innocent-sounding names like, the International Worker’s Relief Fund, were ostensibly created in order to promote undeniably benign causes like famine relief, anti-imperialism, or peace.  However,  Münzenberg’s true purpose in creating these groups was to recruit  liberals and moderate socialists to the cause of Marxist revolution and the establishment of the socialist utopia.  During a speech before the Sixth Congress of the Communist Internationale in Moscow in 1928, Münzenberg established a six point outline explaining the importance and purpose of front organizations:

  1. To arouse the interest of those millions of apathetic and indifferent workers…who simply have no ear for Communist propaganda. These people we wish to attract and arouse through new channels, by means of new ways.
  2. Our sympathetic organizations should constitute bridges for the nonparty workers…who have not yet mustered the courage to take the final step and join the Communist Party, but who are nevertheless in sympathy with the Communist movement and are prepared to follow us part of the way.
  3. By means of the mass organizations we wish to extend the Communist sphere of influence in itself.
  4. The organizational linking up of the elements in sympathy with the Soviet Union and with the Communists.
  5. We must build up our own organizations in order to counteract the increasing efforts of the bourgeois and social-democratic parties in this respect, and
  6. Through these sympathetic and mass organizations we should train the cadres of militants and officials of the Communist Party possessing organizational experience.

Identifying front organizations isn’t difficult, but it takes work and a critical eye.  Communist front groups are most easily identified by the commonality of their origins and shared personnel.  For example, an organization known as the Midwest Academy is a training center for community organizers (we’ll illustrate the Marxist character of these organizations later in the article).  Oftentimes, graduate organizers from the Midwest Academy go to various localities in order to create their own community organizing groups.  The Midwest Academy is a direct offshoot of Saul Alinsky’s Industrial Areas Foundation, giving common origin to community organizing groups generated by the Midwest Academy to Saul Alinksy.  Another form of common origin can be found in board memberships.  CCHD-funded or associated organizations like Jobs with Justice, National People’s Action, Gamaliel, and PICO tend to share board members and organizational members in common.  This commonality, especially with regard to the origins of the organizations, is one mark of a Communist front group.

Another way of identifying a Communist front organization is to examine its literature, actions and associations.  If an organization is utilizing Communist imagery, such as the raised, clenched fist, participates in Communist parades or events, such as the May Day parade, or uses Communist buzzwords, it is very likely to be a front group.  Furthermore, if the organization is being praised or defended in Communist publications, such as the Daily Kos, The Socialist Worker or Counterpunch, its likelihood of being a front group increases as well.

Marxist CCHD 07The father of front organizations pertaining to the Catholic Church is a man we just mentioned; Saul Alinsky.  Alinsky was never an official member of the Communist party himself, but he freely admits to having worked closely with Communists and even admiring their party platform. His two books, Reveille for Radicals and Rules for Radicals most definitely espouse Marxist class warfare and revolution, very much in line with the philosophy of his Marxist friends.  After graduating from the University of Chicago in 1932, he started working with Communist agitators in the AFL-CIO. In an interview with Playboy Magazine, Alinsky admitted to actually fundraising for the Communists in Spain during the Spanish Civil War.  In fact, Alinsky’s collusion with Communists was so close, he said that the Communist platform “stood for all the right things.”  Take a close look at what Alinsky said about his work with Communists:

“I knew plenty of Communists in those days, and I worked with them on a number of projects. Back in the Thirties, the Communists did a hell of a lot of good work; they were in the vanguard of the labor movement and they played an important role in aiding blacks and Okies and Southern sharecroppers. Anybody who tells you he was active in progressive causes in those days and never worked with the Reds is a goddamn liar. Their platform stood for all the right things, and unlike many liberals, they were willing to put their bodies on the line. Without the Communists, for example, I doubt the C.I.O. could have won all the battles it did. I was also sympathetic to Russia in those days, not because I admired Stalin or the Soviet system but because it seemed to be the only country willing to stand up to Hitler. I was in charge of a big part of fund raising for the International Brigade and in that capacity I worked in close alliance with the Communist Party.

I think the Communists of the Thirties deserve a lot of credit for the struggles they led or participated in. Today the party is just a shadow of the past, but in the Depiession it was a positive force for social change. A lot of its leaders and organizers were jerks, of course, but objectively the party in those days was on the right side and did considerable good.” (emphasis added)

During the period of Alinsky’s collusion with Communists, he met Bishop Bernard Sheil, an auxiliary bishop for the Archdiocese of Chicago, who began introducing him to Catholic priests around Chicago. Shortly thereafter, Alinsky started organizing Catholic priests through an organization called the Back of the Yards Community Organization, and he spent the rest of his life working with the Catholic Church in community organizing.  In 1941, Alinsky wrote that through his organizing of the Back of the Yards Community Organization he quickly realized the important role the Catholic Church had to play in order for his scheme to succeed.  He said:

“A  survey of the possibilities for community organization of the residents of the Back of the Yards neighborhood reveals two basic social forces which might  serve  as the cornerstone of any effective community organization which would, first, be representative of the people of the community and, second, by the very virtue of  such representation, possess the necessary strength to effect constructive changes in the life of the Back of the Yards neighborhood. These two elemental social institutions are, first, the Catholic church and second, organized labor.” (emphasis added)

Marxist CCHD 08In 1940, Alinsky formed an organization called the Industrial Areas Foundation (IAF). The purpose of the IAF is to help local religious congregations and civic organizations create what are called broad-based organizations. As a parent organization, IAF gave rise to several other organizations, such as the Gamaliel Foundation, the Midwest Academy, the Pacific Institute for Community Organization (also called PICO), and a group called Direct Action and Research Training Center, or DART for short.  All of these organizations would be primary recipients of funding from the Catholic Campaign for Human Development.

In 1954, Alinsky met and became life-long friends with a Fr. Jack Egan, who served as co-chair of the notorious 1976 Call to Action conference.

In 1969, Alinsky’s long-time friendship with Msgr. Jack Egan really paid off. Msgr. Egan convinced the president of the National Conference of Catholic Bishops to take up a national collection to fund national poverty-fighting programs. This collection came to be known as the Campaign for Human Development. Msgr. Egan had previously procured $150,000 for Saul Alinsky’s Industrial Areas Foundation through funding from the Archdiocese of Chicago.  Through Msgr. Egan’s influence and the support of then-Archbishop Bernardin, a national collection for human development was created by the National Conference of Catholic Bishops.  The first collection went primarily to affiliates of Alinsky’s Industrial Areas Foundation, and since that time, community organizing networks connected to Saul Alinsky’s groups have been the primary recipients of CHD funds.  In the 1990’s, the word “Catholic” was added to the name because of its long-standing reputation for funding organizations that promoted ideologies and actions at direct odds with Catholic teaching.

Since its inception, the CCHD has been unable to shake its reputation for funding organizations that promote abortion, contraception, homosexuality and Marxism. Faithful Catholics throughout the decades have been shaking their heads, wondering why their bishop or pastor continues to participate in this collection when the evidence against these organizations is so overwhelming.  Alinsky himself gave the formula for funneling money to pro-abortion and pro-contraception organizations in his book Rules for Radicals, and the formula was quite simple: by generating a solid foundational relationship with priests and bishops, community organizers will be able to win their trust.

From pages 93-94 of Rules for Radicals, Alinsky said:

One of the factors that changes what you can and can’t communicate is relationships. There are sensitive areas that one does not touch until there is a strong personal relationship based on common involvements. Otherwise the other party turns off and literally does not hear, regardless of whether your words are within his experience.  Conversely, if you have a good relationship, he is very receptive, and your “message” comes through in a positive context.

For example, I have always believed that birth control and abortion are personal rights to be exercised by the individual. If, in my early days when I organized the Back of the Yards Neighborhood in Chicago, which was 95 per cent Roman Catholic, I had tried to communicate this, even through the experience of the residents, whose economic plight was aggravated by large families, that would have been the end of my relationship with the community. That instant I would have been stamped as an enemy of the church and all communication would have ceased.

Some years later, after establishing solid relationships, I was free to talk about anything, including birth control. I remember discussing it with the then Catholic Chancellor. By then the argument was no longer limited to such questions as, “How much longer do you think the Catholic Church can hang on to this archaic notion and still survive?” I remember seeing five priests in the waiting room who wanted to see the chancellor, and knowing his contempt for each one of them, I said, “Look, I’ll prove to you that you do really believe in birth control even though you are making all kinds of noises against it,” and then I opened the door, saying, “Take a look out there. Can you look at them and tell me you oppose birth control?” He cracked up and said “That’s an unfair argument and you know it,” but the subject and nature of the discussion would have been unthinkable without that solid relationship.” (emphasis added)

In studying the philosophical and organizational background of the CCHD, the nature of such relationships is key.  As with any network of Communist front organizations, it will be seen that the organizations receiving CCHD funds share a common Marxist ideology and have founders and leaders in common.  Marxist CCHD 42

One such solid relationship can be found between the CCHD and the Gamaliel Foundation.

Just to give you an idea of what sort of organization we’re talking about, during the 1980’s, Barack Obama got his start in community organizing by working for the Gamaliel Foundation, where he received reimbursements from the Catholic Church for training in community organizing.

Now, as Communist front groups work to promote their philosophies without tipping their hand too much to what their true intentions are, they will lie and lie and lie in order to maintain their cover.  And that’s just what the Gamaliel Foundation did when in 2012, they were caught participating in the promotion of homosexuality.

One of the rules of the Campaign for Human Development is that “CCHD will not fund groups that are members of coalitions which have as their organizational purpose or coalition agenda, positions or actions that contradict fundamental Catholic moral and social teaching.”  In violation of this rule, the Gamaliel Foundation was not only a member of an organization called the Fair Immigration Reform Movement (FIRM) … which took an official, organizational position in support of same-sex ‘marriage’ … but it lied to the CCHD about this relationship.

This screen capture showing Gamaliel’s membership in FIRM came from a document that was originally found on the Gamaliel website.  Since the discovery of this document, Gamaliel has password protected the page so nobody can see the evidence.

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This screen shot shows that Gamaliel wasn’t just a member of FIRM, but actually sat on its executive committee (meaning, it was a part of the leadership of FIRM).

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Here’s the problem: as a member of FIRM’s executive committee, Gamaliel participated in FIRM’s decision to publicly endorse the legal recognition of same-sex couples.

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In July of 2012, American Life League sent this and other documentation to the CCHD, showing that the Gamaliel Foundation is a member of the same-sex ‘marriage’ endorsing FIRM, in violation of CCHD grant guidelines.  On August 8, ALL received a letter from one CCHD rep. who said that the CCHD discussed this with the Gamaliel Foundation, and Gamaliel informed the CCHD that they severed all ties with FIRM in 2010, specifically BECAUSE of the its position on homosexuality. In fact, Gamaliel went so far as to provide the CCHD with a copy of a letter it claims it sent to FIRM in 2010, explaining that it no longer wishes to be a member, along with the reasons why.

However, further investigation quickly proved Gamaliel’s claims to be false, showing that Gamaliel lied to the CCHD.  The following information was extracted from Gamaliel’s OWN website.  Bear in mind that Gamaliel told CCHD that they severed ties with FIRM in 2010, so there should be no further information connecting the two organizations beyond 2010.

This list of files under the heading “FIRM Strategy Session,” all dated for the year 2011, were found on Gamaliel’s website at this link (which is no longer accessible to the public): http://news.gamaliel.org/documents/CRI/cri.html 

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Each of these items listed was a link to a file.  The first file on the list, labeled “FIRM Contact Life – Membership 2011” states that the list is effective December 2011, nearly two years after FIRM officially declared its support for the legal recognition of same-sex relationships.  This file clearly shows Gamaliel’s Executive Director, Ana Garcia Ashley and Gamaliel’s Director of Civil Rights and Immigrants, Juan Soto, as member contacts for 2011.

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This file, titled, “List of current FIRM member organizations plus brief descriptions 2011,” contains an entry for the Gamaliel Foundation (which is not supposed to be a member at this time, remember), indicating that Gamaliel is a founding member of FIRM and currently sits in EC, which means Executive Committee.

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This is a screen capture of a google group entry for FIRM. This entry gives a set of meeting minutes from a monthly conference call that took place on December 9, 2011. Note that Ana Garcia-Ashley of the Gamaliel Foundation is listed as a participant on the call.

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On the same page is a statement that 18 organizations were nominated for membership on the executive committee for 2012, and one of those organizations is the Gamaliel Foundation.

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Simply put, there is no way around the fact that Gamaliel lied to the CCHD about its relationship with FIRM. The supposed 2010 letter Gamaliel claims to have sent to FIRM “severing all ties” is a complete fabrication. Gamaliel could not have severed all ties with FIRM while its own files on its own website indicate continued membership throughout the year 2011, and a group communication shows that Gamaliel was nominated for the executive committee for 2012. The Gamaliel Foundation lied to the CCHD.

All of this information was sent to the CCHD on September 5th.  A meeting was set up for the 14th, but on September 12th, Ralph McCloud, Director for the National CCHD wrote to cancel the meeting saying, “We see no reason to meet at this time.”  More on McCloud in a moment.

Another CCHD-funded organization born out of Alinsky’s school of community organizing is a group called Interfaith Worker Justice (IWJ).  The problem with IWJ is that it has deep connections with Marxism and support for homosexuality and abortion.

IWJ was founded and is run by Kim Bobo. Bobo got her degree in economics from the New School for Social Research. The thrust of the New School is to advance socialist and Marxist ideals through what is called the Critical Theory of the Frankfurt School.

Bobo has spoken at and keynoted numerous fundraising dinners for the Democratic-Socialists of America … and in case you didn’t know, the Democratic Socialists of America is the US affiliate of the Socialist Internationale, which is international Marxism.  What follows are all pictures of Bobo at various Democratic-Socialist of America events over the past 13 years.

Here she is at a Democratic-Socialists of America event in 2001, receiving an award:

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Here she is again, at a Democratic-Socialists of America event in 2004:

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And 2008:

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Bobo also participated in DSA events in 2009, 2010, and 2011.

But it’s not just Bobo.  Kim Bobo’s assistant, and number two in command of Interfaith Worker Justice is Eric Boria.

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While a grad student at Loyola University, Boria organized Marxist Roundtables at the American Sociological Association’s annual conferences.

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There is a lot more information on Interfaith Worker Justice that merits examination.  For instance, a founding board member and current President of the Board of Directors is Rev. Paul Sherry.  From October, 2010 through June 2012,  Sherry joined the staff of Interfaith Worker Justice as the Public Policy Director for the D.C. Office.  Sherry has strongly and actively advocated for homosexuality, birth control, abortion, and even supported partial-birth abortion.  Sherry also participated in “The Left Forum,” a socialist convention.

Joan Flanagan, the Development Director for IWJ, is a supporter of Planned Parenthood, a donor to the pro-abortion Chicago Foundation for Women, and former development director for the pro-abortion and pro-homosexual Center for New Community.

A full run-down of the Marxist leadership of Interfaith Worker Justice can be found here.

Faithful Catholics have repeatedly asked the USCCB what is being done about Catholic funding for Interfaith Worker Justice in light of its firm and direct ties to Marxist, revolutionary ideologies, and the only response from the USCCB is that they are “looking into it.”

But given the strong relationship (as per the teachings of Saul Alinsky, mentioned earlier) with the USCCB, there is little hope that this relationship will end any time soon.  For instance, IWJ has been an annual exhibitor at the USCCB’s Catholic Social Ministry Gathering.  In fact, in 2011, the USCCB entered into a formal collaboration with IWJ, ostensibly to “intensify its efforts to support our unemployed brothers and sisters, and their families.”

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But the collaboration between the USCCB and IWJ goes back quite a way.  In 2008, disgraced Bishop Gabino Zavala was the chairman of the board of directors for IWJ. Bishop Zavala, who was an auxiliary bishop under Cardinal Mahoney in Los Angeles, resigned in January of 2011 when discovered to have fathered 2 children.

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But of even greater interest is the fact that the founder of the Catholic Campaign for Human Development, Msgr. Jack Egan, is one of the original founders of Interfaith Worker Justice.  So is social activist Msgr. George Higgins, hard-left Bishop of Albany New York Howard Hubbard,  social activist Msgr. Phil Murnion, Call to Action nun Sr. Nancy Sylvester, former USCCB president Bishop James Malone, and former policy advisor for the USCCB, Thomas Shellabarger.

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In addition to all of this, Ralph McCloud … the executive director of the CCHD … is currently on the board of directors for IWJ.

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Generally speaking, since IWJ is applying for funds from the CCHD, this is called a conflict of interest. But there are other problems with McCloud that should disqualify him from his position at the CCHD.

Ralph McCloud assumed the duties of Director of the Catholic Campaign for Human Development in November of 2007. Prior to this, McCloud served as a city council member and mayor pro tem in Fort Worth, Texas. While still serving in Texas government, McCloud gave a political endorsement to radical pro-abortion politician Wendy Davis when she announced her run for state senate against the solidly pro-life incumbent, Kim Brimer.

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In addition to this endorsement, McCloud also served as the treasurer for Davis’ campaign. McCloud denied any knowledge of Davis’ pro-abortion position at the time he gave her an endorsement and agreed to serve as her campaign treasurer, and claims that he never assumed any of the duties as treasurer.

Marxist CCHD 27

Going back to the Gamaliel Foundation for a moment, remember that Ralph McCloud was provided with air-tight evidence that the Gamaliel Foundation lied directly to him about its relationship with an organization pushing for legal recognition of same-sex couples, and he broke off communication with investigators at that point.  Also, keep in mind what Saul Alinsky said about developing relationships so as to be somewhat bulletproof in the face of controversial topics.  These are important things to remember because in 2008, Ralph McCloud gave a speech at a Gamaliel event called, “Realizing the Promise.” The event was a celebration of the election of Barack Obama to the presidency. Just listen to what McCloud said about how this celebration of Obama’s election is a “great day” where “we will see a new Jerusalem, and justice will flow like waters.”

So, Ralph McCloud, who endorsed radical pro-abortion candidate Wendy Davis, agreed to be her campaign treasurer, spoke at a Gamaliel event in support of Barack Obama’s election, defended the direct lie of the Gamaliel Foundation, and serves on the board of the radically Marxist Interfaith Worker Justice is in charge of the distribution of Catholic dollars.

Now, these two networks that we just discussed … Gamaliel and Interfaith Worker Justice … annually account for around a million dollars of Catholic money. That’s roughly one seventh of the total grants for any given year. But keep in mind that CCHD was designed to fund members of Saul Alinsky’s Marxist community organizing networks.  Here are a few examples of currently-funded Marxist organizations receiving CCHD funds.

This grantee, called the Latino Union in Chicago, got a $65,000 grant for 2014-2015. First, we’ll show you what it does on its own, and then we’ll show you its membership with Jobs with Justice, and why that is bad.

The Latino Union was the fiscal agent for something called ARC 109, which advocates for homosexuality and abortion.  As fiscal agent, the Latino Union was responsible for obtaining funding for Arc 109.

Marxist CCHD 28

The People’s Platform of ARC 109 specifically states the intention to advocate for homosexuality as a “right,” and calls for “unequivocal commitment to reproductive choice for all women.”

Marxist CCHD 29

ARC 109’s “ARC09 Movement Summit” provided a session titled, “Pushing the Boundaries: GLBTQ communities and movements for Social Justice

Marxist CCHD 30

Latino Union helped create a coffee shop which is intended to “transform” the economy “from a capitalist model to a more socialist model.”

Marxist CCHD 31

Latino Union participated in the 2008 Democratic-Socialists of America’s annual Debs-Thomas-Harrington Dinner.

Marxist CCHD 32

The Latino Union is an affiliate of Jobs with Justice, as are several other CCHD grantees. As you examine the problem with Jobs with Justice, remember how front organizations work … their purpose is to recruit and convert people to the ideals of Communism. Sometimes, they’re more open about it than at other times, but their goals are always the same.

As you can see here, Latino Union is a member of the executive committee of Chicago Jobs with Justice.

Marxist CCHD 33

On June 26 of this year, Chicago Jobs with Justice published an action alert calling on members to “Tell President Obama, to Stop Discriminating against LGBTQ Immigrants!

Marxist CCHD 34

In addition to being strident in its support for abortion and homosexuality, Jobs with Justice is, at its very core, a Communist institution.

The former executive director of Chicago Jobs with Justice (of which the CCHD-funded Latino Union is a member) was a speaker at the 2010 Socialism Conference in Oakland, California.

Marxist CCHD 35

The current director of Chicago Jobs with Justice was the keynote speaker at the 23rdAnnual People’s World Banquet, which enjoys a “special relationship” with the Communist Party USA.

The Jobs with Justice 2007 Annual Report states that its project, “Students Labor Action Project” works closely with the Young Democratic Socialists and The Young Communist League.

Marxist CCHD 36

More information on the CCHD-funded Latino Union and Jobs with Justice can be found at this report produced by the Reform CCHD Now coalition.  Suffice it to say that the Latino Union, in addition to directly promoting abortion and homosexuality, both Latino Union and Jobs with Justice fit the Marxist profile that CCHD looks for in groups that it funds.

Here’s another thoroughly Communist organization receiving funding from the CCHD.  It’s called the Syracuse Cooperative Federal Credit Union (SCFCU)

Likes gay marriage for New York on its facebook page.

Marxist CCHD 37

SCFCU gave a $1,500 donation to Planned Parenthood.

Marxist CCHD 38

And it’s co-founder, CEO and treasurer is this guy … Ron Ehrenreich.

Marxist CCHD 39

In 1978, Ehrenreich formed the Socialist party of Central New York, his current email address at the Socialist Party of New York is smashstate@earthlink.net, and he was the vice-presidential candidate for the Socialist Party USA in 1988.

Marxist CCHD 40

There are other CCHD-funded organizations we have reviewed here at the Lepanto Institute.  What follows is just a short summary of what has been found:

This is really just the tip of the iceberg at CCHD, but it gives you an idea of just how Catholic money is being funneled to Communist, pro-abortion, pro-homosexual front groups.  Even more to the point, it perfectly illustrates just how the very nature of the Catholic Campaign for Human Development is to act as a funding agency for Communist front groups, and even stands as a front group itself.  Dozens of former Communists have testified to the fact that the Communist Party is intent upon infiltrating Churches … specifically the Catholic Church. They also testified to the creation of front organizations intended to spread Communist idealism without exposing their true identities. We’ve seen that Saul Alinsky knew he couldn’t lead Catholics to embrace abortion and contraception right away, so he had to established firm relationships with priests and bishops first. This is why CCHD grantees rarely ever get defunded even after they’ve been exposed doing something abominable, like support same-sex so-called “marriage.” The organizations have formed relationships with priests and bishops, and so, rather than acknowledging the evidence, the priests and bishops trust the relationships. You can see from the evidence that the CCHD is indeed funneling piles of cash to the enemies of the Bride of Christ, which shouldn’t be too much of a surprise given the background and associations of the national director of the CCHD, Ralph McCloud.  It’s important to state here that while Ralph McCloud may not be a Communist himself, and may very well have every good intention in serving the Church in the way he believes is best, the network of CCHD-funded groups pushing radical ideological agendas under the banner of justice clearly follows the Marxist paradigm, and has since the founding of the CCHD. And Ralph McCloud is very much a part of that.

The bottom line is this.  The philosophical underpinnings of the CCHD are socialist in nature, and in fact the institution was created specifically to fund Saul Alinsky’s socialist community organizing groups.  This is not an institution that can be reformed, it must be scrapped.  Its Marxist beginnings have born disastrous fruits.

Over the course of the next few months, the Lepanto Institute will be reporting on other CCHD-funded organizations.  It is our hope and our prayer that as more light is shown upon the nature of the CCHD, the bishops of the United States will put an end to this humanist-materialist program, and shift focus to leading souls to Christ.

 

 

 

The post The Marxist Core of the Catholic Campaign for Human Development appeared first on The Lepanto Institute.

16:40

Obama is wrong; persecuted Arab Christians should be given priority for asylum [CatholicCulture.org - Commentary on Catholic News and World Affairs]

With thousands of refugees from the Middle East clamoring for entry, President Obama has said that it is “shameful” to suggest that Christian refugees should be given preference. That statement is wrong: legally, politically, and morally wrong.

16:39

Additions, corrections to Greg Popcak’s book Holy Sex? [I Have to Sit Down]

Gregory Popcak and I were chatting the other day. He’s thinking of writing a second, revised edition to his book Holy Sex!: A Catholic Guide to Toe-Curling, Mind-Blowing, Infallible Loving.    If you have read it, are there things you would like to see included in any future editions (certain problems addressed, topics discussed, sections refined)? Even [Read More...]

15:38

'Virtue, without which Terror is Baneful' [That The Bones You Have Crushed May Thrill]


Now is the time for France to stop glorifying Terror and turn to Our Lord Jesus Christ.

May the victims of the Paris attacks and all the victims of Terror in France, 
through the mercy of God, rest in peace.


15:00

Shut up, Hatey-McHaterpants! [Dyspeptic Mutterings]

Senior Obama officials have warned of challenges in screening refugees from Syria. FBI Director James Comey added in congressional testimony last month that “a number of people who were of serious concern” slipped through the screening of Iraq War refugees, including two arrested on terrorism-related charges. “There’s no doubt that was the product of a less than excellent vetting,” he said.

10:33

Videos: Two Lectures by Eleonore Stump at University of Navarra. Analytic Theology Cluster Group. [The Prosblogion]

The Cluster Group on Analytic Theology at University of Navarra (http://www.unav.edu/en/web/facultad-de-filosofia-y-letras/analytic-theology) is pleased to announce four new lectures videos by Eleonore Stump: 1) ‘Eternity, Simplicity, and Divine Presence’ by Eleonore Stump. Second Public Lecture on Analytic Theology. Cluster Group at University of Navarra. April 20, 2015: https://www.youtube.com/watch?v=YtHOqnQBAMo 2) Q&A ‘Eternity, Simplicity, and Divine Presence’ by [...]

05:42

Away II [Loved As If]

This was the second assignment I submitted:

…But you’re somehow a part of my life
And you won’t go away
(1)

Carly Simon’s voice continued as my clear soprano cracked and descended to a whisper. The dark barrier stretched within. My Friend’s arms held me in radiant warmth.

“She’s off key.”

I raised my head, peered through blurred eyes, wiped tears on my blue, shirt sleeve.

Verna stood with her back to the window. We did not respond. Her voice grew shrill, “She is.”

Sprawled across my bed, Kelli highlighted another sentence in her book, then looked up and said, “No she isn’t.” Her dark gaze caught and held Verna’s hazel eyes. Verna lowered her lashes. Kelli returned to her studies.

Verna muttered, “I can hear it even if you can’t.”

“Huh?” Diana, plopped down in the middle of the floor, pulled herself to her knees. “You’re tone deaf. You can’t even play a kazoo.”

We chuckled. I turned my eyes to the psychology text in my lap.

Verna opened the window and sniffed, “It smells like snow.”

Ama, twirling one of her many slender braids, uttered a breathy plea, “Verna, it’s cold. We have our French final tomorrow.” Verna shut the window and bounced towards her friend. The phone rang.

“Crazy coeds r us!” Nancy and I exhaled audibly. Kelli shook her head. “Meh-el,” Verna bleated, her smile gaped, her eyes like Claire’s had been whenever she lied and I got the beating. “It’s your fazher!”

I took the receiver. “Hello?”

“Who was that?” The man’s voice was audible throughout the room.

“My roommate.”

“Get a new one.”

“What’s up?”

Good, the censor commended. Keep it casual, relaxed.

“You don’t ask how I am?” he accused.

“I’m studying for a final,” my voice ascended on the final syllable.

Calm, the censor warned.

“You can pick up your ticket tomorrow.”

“Thanks. I’ll get it at the airport Wednesday.”

“Get it tomorrow.” His voice held the same menace as when he unbuckled his belt.

“I have finals every day.” My breath stopped. My heart began to pound. “The ticket is round-trip?!”

Don’t screech, the censor chided.

“Didn’t I say it would be?” I breathed. He continued, “Bring all your things back with you.”

“Why?” Pounding again.

“To keep them safe.” He used his this-world-is-a-sorry-place tone.

“My room and the dorm will be locked. No one can get in.”

“Bring everything anyway.” It was his prophecy-from-on-high voice. I had learned to ignore it when I was twelve.

“I have a final in the morning.”

“That scholarship doesn’t mean you know everything.”

“I have insurance.” The words were out before the censor stopped them. I ignored her indignant jolt. “I’ve got to go. Tell Matthieu I love him.”

I gently replaced the receiver so he wouldn’t ring back to rebuke me for slamming it down. Kelli’s eyes caught mine. She gave me a small, I’m-sorry smile. My shoulders ached. The barrier overshadowed me.

At the stereo, Nancy played an album that her elder sister had owned before she was killed by a drunk driver.

“Why does your fazher sound like…” Verna proceeded to articulate each word, “a raucous, old, French peasant?”

I breathed in through gritted teeth, “He’s not my father.” My lips were a tight line.

“He raised you,” in an innocent tone.

I shook my head.

Ama dropped her braid, propped her elbows on Verna’s desktop and told me, “Verna said he adopted you.”

“No.” Only Kelli, though she was not reading, kept her eyes on her book. I breathed out a defeated sigh.

Careful, the censor warned.

“I can’t find a birth certificate or adoption papers. There’s nothing.” The warmth of my Friend’s arms held the pieces of me together.

“Did you ask?” Diana’s voice held genuine interest but the weight grew heavier. “I don’t mean to pry,” she added in a gentle tone.

“This was his answer,” I pointed to the scar above my right eyebrow, shrugged one shoulder, and lowered my head to my book.

“You’re a foundling,” Verna crowed with delight. “Your parents abandoned you.”

“They didn’t!” Angry heat suffused my body. I glared at her, “I just don’t know what,” my forehead crumpled as the darkness bore down, “happened to them…” My eyes pleaded for answers I knew they did not have.

“What about you?” Nancy’s voice held unusual sharpness. “Your father abandoned you.”

“My parents divorced,” Verna said with pride.

“Your father still abandoned you,” Kelli told her.

Verna swung her head from side to side, found no one to support her cause. I lowered my eyes to my book as Janis Ian explained:

…I’m leaving a light on the stairs
No I’m not scared – I wait for you
(2)

The barrier loomed within. I blinked away tears. My Friend pulled me closer.

____________
(1) Stephen Sondheim, “Not A Day Goes By
(2) Janis Ian, “Jesse

The post Away II appeared first on Loved As If.

01:30

Tiempo de serenidad y tiempo de frenesí [Ley Natural]

Franciso de Goya (1746- 1828): "El Quitasol". “scena costumbrista dentro del ambiente del pueblo: una jovencita vestida a la moda francesa, sentada en un ribazo, y un criado vestido de “majo” acompaña a la mujer haciéndole sombra con un quitasol. Goya hay resalta con espontaneidad, realismo y naturalidad la expresión de una serenidad alegre. El estudio lumínico situa el rostro de la dama en el centro der la composición. La matizada difusión del a luz sombreada en el rosotro del aj oven están resueltos para expresar serenidad.

Franciso de Goya (1746-1828): “El Quitasol”. Escena costumbrista: una jovencita vestida a la moda francesa está sentada en un ribazo, y un criado vestido de “majo” acompaña a la mujer haciéndole sombra con un quitasol. Goya hace resaltar con realismo y naturalidad la expresión de una serenidad alegre: procurada por la matizada difusión del la luz sombreada en el rostro de la joven.

Doble conexión del hombre con el futuro

La filosofía moderna ha insistido en que para comprender al hombre debemos contar con que su vida está determinada internamente por una referencia al tiem­po y, especialmente, al futuro. De modo que un instante singular y con­creto no es un punto cerrado, sino que está determinado por una tensión temporal: se puede decir que estamos más en el futuro que en el presente. El tiempo es fugaz, claro está: pero en su estricta realidad anida también un don precioso, una oportunidad que el hombre ha de aprove­char en todas sus actividades. La actitud profunda del hombre que encara atinadamente esa futurición y el don que la habita se llama serenidad[1].

Tra­bajamos en el presente para el futuro; cambiamos nuestras circunstancias externas de vida, y con ellas transfor­mamos también  interna­mente nuestra personalidad.

Ahora bien, ese paso de futurición es cada vez más ligero por el papel que cumple en nuestra vida laboral la técnica mo­derna, la cual hace que el tiempo se despliegue con más apremio y celeridad. Este tiempo podría considerarse como una línea horizontal que no conoce ni puntos de parada naturales ni una arti­culación rítmica en sí mismo; corre sin hacer pau­sas; su marcha excitante siempre se apresura más, y con­duce a la preci­pitación de la moderna existencia civiliza­da, que tiene un efecto agotador en el hombre. Sufrimos bajo este ago­tamiento; y pre­guntamos: ¿es inevitable este proceso? ¿Está el hombre entre­gado completamente a la temporalidad evanescente que acaba­mos de mencionar y que parece no tener otra salida, salvo la de correr sin término?

A propósito de esta línea temporal de marcha acelera­da, que parece cons­tituir para muchos contemporáneos lo específica­mente humano, pregunto: ¿no exis­ten acaso en el transcurso implaca­ble del tiempo evanescente puntos de parada naturales, incisio­nes que posibiliten una arti­culación rítmica del acontecer y que respon­dan a la verdad de nuestra vida, pues no toda ella se pierde en el devenir temporal?  Es decir, ¿existe un momento espe­cial que corte en vertical ese “tiempo asfixiante” y posibilite una apertura a dimensiones humanas que, aun corriendo hacia ade­lante, no se deshagan en el tiempo mismo?

Efectivamente existen esas incisiones que pueden superar o trascender el movimiento lineal opresivo. Y esas inci­siones se llaman “momen­tos oportunos”, lapsos gratuitos que los anti­guos entendían por kairós (καιρός, tiempo especial, des­tiempo), un tiempo cualitativo que ellos distinguían del tiempo cuantita­tivo (κρόνοϛ, tiempo cronómetrico).

La vida humana no sólo es obra del mecanismo temporal, sino también de las distensiones del espíritu. En esos lapsos gra­tuitos ‒que pueden darse, por ejemplo, en la contemplación de una puesta de sol o en una fiesta familiar‒ se toca real­mente una dimen­sión profunda de la vida: no otra vida, sino la vida co­rriente que es trascendida desde dentro. Se siente entonces un renacer, una re­novación personal.

Poéticamente lo expresaba así Antoine de Saint-Exupery: “Hay un tiempo en el que se debe elegir la semilla; pero, cuando se verificó la elección, hay un tiempo en el que uno se debe ale­grar del creci­miento. Hay un tiempo para la creación; pero hay tam­bién un tiempo para la criatura misma”[2].

*

Ahí radica el significado del lapso gratuito o kairós que una respetable tradición ha fijado, por ejemplo, en las fiestas familiares ‒pero no sólo en ellas‒, las cuales están, entre otras cosas, para trascender la ordenación horizontal del tiempo laboral. Así lo explicaba tam­bién Saint-Exupery con las siguientes pala­bras: “Es positivo que el tiempo que fluye no se nos presente como algo que nos con­sume y destruye, sino como algo que nos perfecciona. Es bueno que el tiempo sea un monumento”. En el lapso gratuito hace­mos que el tiempo utilitario y la­boral no se desvanezca en su curso incesante; más bien la celebración hace de ese tiempo un monumento: pero el hombre ha de estar en situación de tras­cender ese tiempo para hacer precisamente el monumento, cuya mejor expresión ‒aunque no la única‒ es el don eminente de habitar en un hogar hu­mano, la casa.

El medio más importante para articular el tiempo utilitario y laboral en la perfección humana son las “pausas existenciales” (que no son precisamente puntos espaciales de parada). El tiempo, tal como lo ve el mundo moderno, es un aconte­cer des­articulado y siempre en movimiento, como observa Bo­ll­now. Se trata de un tiempo sin rostro. El hombre se pierde en una se­mana sin días y en un año uniforme y monótono. La inci­sión vertical de ese tiempo mediante un lapso gratuito logra que in­cluso el mismo tiempo lineal utilitario pueda servir para cons­truir el hogar humano, un espacio de encuentro propiciado por la gratuidad.

Recapitulando: el tiempo lineal utilitario se articula median­te lapsos gratuitos de­terminados. Frente a la imparable tenden­cia evanescente del tiempo cronométrico y laboral, el hombre se detiene entonces y celebra o contempla o juega o confía

*

  1. Los descansos del tiempo utilitario

 

Alguien podría objetar diciendo: ¡Pero en el tiempo utili­tario y la­boral también hay descansos que sirven para tomar fuerzas y seguir luego tra­bajando tenazmente!  Eso es muy cierto. Pero es preciso alterar la orienta­ción propia del tiempo utilitario. Los descansos propiciados en ese tiempo son en reali­dad escasamente creativos, pues pertenecen esen­cialmente a las exi­gencias del mismo acento laboral. Pero cuando el hombre establece en el flujo del tiempo “pausas existenciales”, enton­ces, en lugar de un movimiento que corre rumbo a una meta que será inmedia­tamente sustituida por otra meta, en un curso in­defi­nido, en lugar de eso, hay ahora incisiones geniales: el hom­bre se vive entonces orientándose por el momento gratuito y crea­tivo, se alegra esperándolo y reúne sus fuerzas pa­ra alcan­zarlo, evitando perderse en un tiempo horizontal que ocupa tantas jorna­das. Si no podemos lograr la plenitud de este momento gratuito y crea­tivo tampoco podemos lanzarnos luego con pleno dominio per­sonal al flujo de aquel tiempo. El hombre viviría, claro está, para la acción laboral; pero también para celebrar su condición humana, para la personalización creativa.

Por lo que nada tiene de extraño que Saint-Exupery, des­pués de haber indi­cado lo antes dicho, afirme: “Marcho así de aniversario en aniver­sario, de vendimia en vendimia, así como de niño iba de la sala del con­sejo a la sala del descanso, en la casa só­lidamente estructurada de mi padre, donde todos los pa­sos tienen un sentido”.

El tiempo laboral que pudiera articularse mediante lapsos gratui­tos se convertiría así en un “proceso armónico”, re­mansado también en forma de hogar, de casa propia. Ese pro­ceso orgá­nico no se debe entender como el recorrido callejero que hace una insulsa vida boyante y próspera, sino como la determina­ción esencial íntima de la vida plena personal. Pero, en su sen­tido profundo, la vida personal puede afirmarse frente al tiempo horizontal escurridizo sólo cuando marcha “entre lapsos gra­tuitos”, aunque disten entre sí en el tiempo cronomé­trico. No se puede articular el tiempo laboral si no existen esos momentos oportunos.

Por lo que acabo de decir, se comprende que el malogro del lapso gratuito, por ejemplo, el del domingo, se debe a la preci­pitación que ca­racteriza a la existen­cia moderna civilizada. El domingo no es tan sólo un día de descanso, sino lapso gratuito de celebración, aunque raras veces sea sentido debidamente de acuerdo con su esen­cia: como un punto que corta verticalmente la marcha evanescente de nuestra existencia.

Por dos motivos nos es muy difícil experimentar en la ac­tualidad el lapso gratuito, por ejemplo, en el hogar. En pri­mer lugar, porque tomamos nuestros quehaceres profesio­nales de modo muy absorbente y nos dejamos arrastrar por ellos sin atender a esa inflexión temporal que una respetable tradición nos ha indicado en el día séptimo. En segundo lugar, permane­cemos en una tensión continua, sin pausas, que va dirigi­da a un punto inconcreto del futuro. Nos desgastamos en esta perenne ocupación que nos encandila, porque falta el giro mental que podría relajarnos psicológicamente.

En otros casos, la vida profesional acaba por carecer de todo sentido, de manera que los hombres, como si estuvieran ham­brientos, se precipitan al día de descanso y a las tasadas vaca­ciones para encontrar, en ese tiempo horizontal desgastador,  el sentido vital que ya no les puede dar la existencia profesional. Los medios de tal satisfacción horizontal son numerosos: desde las diversiones urbanas hasta el deporte. Común a todo ello es la precipitación, con la cual se quiere alcanzar el mayor núme­ro posible de vivencias satisfactorias en un tiempo limitado; de ma­nera que los hombres vuelven agotados al tra­bajo y regresan fatigados de sus vacaciones, exigiendo repo­nerse de la extenua­ción que sufrieron en el tiempo de reposi­ción. Lo que debió ser gratuitamente recreo, descanso, celebración, se con­vierte en un estado de creciente tensión, del que lue­go hay que reponerse, y para este nuevo período de repo­sición queda de nuevo sólo el aje­treo de la existencia laboral, que, natural­mente, no puede ofrecer el ámbito y el modo propicio para tal relajamiento.

Es claro que esta aglomera­ción de holganzas y diversiones convulsivas se debe a que nues­tra vida de trabajo profesional acaba perdiendo todo sentido. Es extravagante y ridícula esa distorsión, a saber, que nuestro tiempo vacacional se con­vierta en algo que exige luego más recreación y des­canso. Esa distor­sión muestra que en el planteamiento de nuestra vida hay un error profundo que nos induce siempre a un nuevo estado de tensión y no nos permite llegar a un des­canso verdadero y pro­fundo.

 

*

Habitar en la casa familiar

 Tiene Bollnow unas indicaciones muy atinadas sobre el lapso gratuito en el hogar, que me ayudan a rocordar lo que ocurría en la casa familiar. Porque en ella los descansos semanales no eran como el mundo moderno los considera. El domingo em­pezaba realmente el sábado por la tar­de. Cuando mi abuelo, que era un sencillo artesano, arreglaba y ordenaba su taller; cuan­do la abuela limpiaba y hacía bri­llar toda la casa; cuando por fin niños y mayores se preparaban sus vesti­dos; cuando todo esto se realizaba con sencilla aplicación, entonces las personas que vivían en la casa quedaban invadidas por un temple anímico relajado que lo llenaba todo de un profundo encanto.

Por ejemplo, el abuelo realizaba el sábado por la tarde mucho más de lo ne­cesario. Yo creo que no preparaba el ta­ller para reanudar el trabajo en el lunes siguien­te, sino que lo preparaba para que fuera inundado, como dice Bollnow, por una eterni­dad. Con esto, el abuelo hacía que la vida cotidiana desapare­ciera y se implantara un orden nuevo y con distinto sig­nificado real.

Este es precisamente el lapso gratuito que llenaba el do­mingo de honda placidez. Ya al despertar nos embargaba a to­dos un nuevo y fe­liz ánimo de gratuidad (de kairós). Pa­recía que, desde el amanecer, el sol brillaba más claramente y excitaba en los árboles el canto alegre de los pá­jaros. En realidad despertaba un sentimiento liberador. Había, pues, una conciencia, un tem­ple anímico liberador que se extendía sobre este día. No se tenía ni prisa ni urgencia: se tenía tiempo, un tiempo nuevo que ya no nos apresuraba precipitadamente. Parecía que el tiempo se dete­nía y tomaba otro sesgo. En la misma línea del tiempo laboral lleno de ocupaciones se había producido un corte radical que, desde arriba, se le daba al hombre como un regalo, un don. En la casa familiar era inconcebible querer pasar el tiempo gratuito tal como se acostumbraba en la vida cotidiana.

Ahora comprendo, con una visión retrospectiva, que en aquel tiempo gratuito eran importan­tes el orden y la limpieza de toda la casa; todo ello signifi­caba que irrumpía una nueva clari­dad y transpa­rencia del mundo que habitábamos, una supera­ción de las preocupaciones profesio­nales que llenaban la se­mana. Era el mundo entero, y no sólo la casa, lo que quedaba “arreglado” y pulcro. El punto de alegría de ese mundo era “toda una eternidad”, un “don personal”, por gracia de un es­tado de creatividad y “sencillez”. Este temple anímico gratuito se mostraba en todas las personas que nos disponíamos a expe­rimentar un tiempo nuevo.

Constituía este estado muchas cosas más: por ejemplo, el atuendo para la ocasión (kairós): con los vestidos flamantes ‒no necesaria­mente recién comprados‒ uno mismo se sentía nuevo. En esa casa no se debía se­guir usando en aquel día la ropa de faena. También era especial la comida, el pastel hecho el sábado, etc. En fin, el almuerzo común unía a la familia en un es­tado de regalo, que no acontece en el tiempo laboral. Era la hora de estar abierto para los otros; era el fresco sentimiento de pertenecer a una unidad acogedora.

Como acabo de indicar, una parte constitutiva del lapso gra­tuito era la forma selecta de la comida, el convite, una “comida en común” que es capaz de unir corazo­nes y suprimir enemista­des. En ella se procuraba que el gasto económico fuera siquiera mínimamente generoso; rasgo éste que pertenece a la esencia de la gratuidad, aunque parezca otra cosa.

Otro elemento del lapso gratuito era también la conversación, el diálogo, el colo­quio suelto y expansivo, libre de toda utilidad: el que acaba llegando a profun­didades que en otra situación no se lograrían franquear. Esas conversaciones estaban libres de toda finalidad labo­ral. Se establecía así un temple anímico, ale­gre y sereno, que suelta las lenguas y los cora­zones. El Banquete, de Platón, es un ejemplo magnífico de ello.

Como se puede comprender, el hombre vive en el lapso gratuito un estado de eleva­ción, muy diferente de las formas del tiempo utilitario propio de la vida activa. Ese lapso es un mo­mento suprautilitario de superación, la irrupción inme­diata en el hombre de un presente eterno que frena el pasado y el futuro y abre una actualidad que descansa en sí misma.

En todo lo que hasta aquí ha sido dicho se indica la íntima relación que existe entre la conciencia de gratuidad y la expe­riencia de la trascendencia, pues se eclipsa el tiempo utilitario. Esta irrupción a través del tiempo signi­fica que en el hombre mismo existe un estrato de esencia más profunda: e indica el ca­mino ha­cia ese nuestro mejor yo que existe en el hondón de nuestra alma; mientras que el yo super­ficial, que sólo sirve para el contacto con el mundo de las cosas, queda durante el lapso gratuito en un segundo plano. En defini­tiva, el hombre se vuelve en ese momento hacia lo más profundo de sí mismo. Allí el hombre se da cuenta de su referencia a fun­damen­tos metafísi­cos.

Un desarraigo metafísico lleva a la actividad incesante, al tiempo utilitario, y final­mente a una angustia desesperante.

*

El lapso gratuito y la “serenidad”

Ahora bien, en el lapso gratuito emerge una fuerza in­terna que articula y configura realmente al tiem­po lineal y no sólo lo divide exteriormente. Esa es la fuerza de una conciencia perso­nal y se llama “serenidad”.

En el movido mundo moderno, lleno de prisas y precipita­ciones, con exceso de velocidad en tantos comportamientos, ¿quién busca actualmente serenidad en la vida? ¿No es actual­mente la serenidad una actitud anticuada? Por otra parte, ¿sa­bemos exactamente en qué consiste la serenidad? ¿Sabemos cuál es su esencia?

La serenidad no es lo contrario de la prisa y de la velocidad. Cuando el niño corretea alterado junto a su ma­dre, ella le dice “¡hijo, quédate tranquilo!”. Pero de ninguna manera le diría “¡hijo, quédate sereno!”. En este ejem­plo nota­mos ya la diferen­cia entre serenidad y tranquilidad. La sereni­dad está en un nivel anímico mucho más hondo que el de la tranquilidad.

La madre no le pide al niño que se quede en re­poso, sino sen­cillamente que se sosiegue; ella sabe que existe también un movi­miento tranquilo o sosegado. Hay movimientos sosegados y movimien­tos desasosegados. Pero el movimiento tranquilo y sosegado no es sencilla­mente lento, aunque normalmente lo sea. El motor de mi coche mar­cha so­segada­mente y eso no quiere decir que vaya despacio, sino que yendo a buena veloci­dad va seguro, uniforme, y marcha en buena forma; pero mar­cha desasosegado o inquieto cuando tiene irregularidades que me obligan a prestarle atención y me hacen temer que no todo está allí en orden.

Lo mismo ocurre principalmente con mi propio estado psi­cológico. En un sen­tido análogo, la respiración es tranquila, so­segada, cuando es uniforme y no demasia­do rápida. Siempre se trata de un movimiento que conserva un ritmo uniforme.

Por lo tanto, lo contrario del sosiego o tranquilidad es el desasosiego, la in­tranquilidad, la excitación, estado de un mo­vimiento interno que a veces se apodera de nosotros, nos invade y atenaza; estado del que somos más pacientes que agentes: pues lo sufrimos.

La expresión de la intranquilidad o del desasosiego son los gestos excitados y nervio­sos, que no tienen por qué ser movi­mientos rápidos, sino arrítmicos, sin dirección ni senti­do.

En resumen, es tranquilo o sosegado el movimiento calcu­lado, intencionado, disciplinado, que consigue su fin con el mí­nimo esfuerzo: algo que es muy eficaz en el tiempo utilitario. Por eso, en sentido estricto, sólo son sosegados y tranquilos los movimientos humanos, no los del motor de mi coche.

En el orden utilitario laboral es sosegado y tranquilo el movimiento de una mano que tra­baja, como la de un cirujano, de cuyo éxito depende la vida del pa­ciente. Es sosegado el movi­miento de la mano del cocinero que cuidadosamente vierte su pizca de canela o la gota de limón en la preparación del bizcocho. El sosiego y la tranquilidad es, en este caso, ex­presión de la seguridad con que se hacen los mo­vimientos y de la responsabilidad profesional correspon­diente, pues del efecto que se sigue depende un resultado im­portante para mu­chas personas.

Pero la tranquilidad y el sosiego no definen la serenidad. Esta es una actitud más profunda.

Si observamos bien un movimiento tranquilo debemos con­cluir que no es, en cuanto tal, un movimiento sereno. La tran­quilidad puede aplicarse a los mo­vimientos, por distintos y di­versos que sean, los internos y los externos; pero sólo el hombre puede ser sereno en su más profundo centro. Jamás se puede decir de un animal que sea sereno, pero sí tranquilo.

La serenidad significa un comportamiento muy especial, y se refiere a las cosas que reclaman y urgen seriamente al hombre.

Es sereno el hombre, por ejemplo, en el modo equilibrado de recibir una mala noticia. ¿Quiere ello decir que la serenidad es la indiferencia? De nin­guna manera, el indiferente no escucha las emociones y no se deja alcanzar por los sucesos. En cierta ma­nera, está huyendo del mundo. Pero el hombre sereno tiene la se­guridad de poder rechazar cualquier ataque con fuerzas supe­riores[3].

*

¿En qué estriba la seguridad del hombre sereno? La sereni­dad es una actitud interior, propia de quien no se liga nada más que a lo esencial.

Sereno es quien ha dejado lo contingente del mun­do y, en su obrar ‒no sólo en su conocer teórico‒, queda abierto a lo esen­cial: tanto a lo esencial interno (a la intimidad, al centro del pro­pio ser per­sonal), como a lo esencial del mundo. Cuando el hom­bre sabe que está arrai­gado en un plano más hondo (lleno de relaciones morales, estéticas y religio­sas), puede dejar que las cosas se le acerquen en un plano superficial. Ante las amenazas que le asedian, incluidas las de una mala noticia, puede afir­mar su ser frente a ellas. Creo que por este profundo carácter moral, estético y religioso que tiene la serenidad han hecho profusa mención de ella los espirituales y los místicos. Y aquí podríamos recordar los versos teresianos: „nada te turbe, nada te espante“. O todavía más lejos, ir hasta Platón[4].

*

Serenidad y fundamento

Es claro que para todos los que están buscando acelerada­mente el sentido de la vida humana en la lucha por su existencia exterior, la serenidad es un com­portamiento inútil. La serenidad surge únicamente de la conciencia de un fun­damento más pro­fundo, en el que no logran penetrar todas las amenazas que vie­nen de la existencia ex­terior. La serenidad, por tanto, en su más hondo sen­tido, está unida a la íntima perfección humana.

Es preocupante que en nuestra época se esté deformando la vivencia de lo esencial, pues sólo se pretende la tranquilidad que surge de una existencia ase­gura­da por la economía, por el estado del bienestar. Y cuando esto no se al­canza, cosa que suele ocu­rrir muy a menudo, nos invaden los principales pe­ligros de nues­tra presente existencia y nos entra el desasosiego, la intran­quili­dad que muchas veces degenera en vacía excitabilidad. Y para vencer eso es necesaria la serenidad, apoyados en lo esen­cial. Y aunque a veces no podamos estar tranquilos, sí podemos ser serenos. Por eso la serenidad no es una actitud anti­cuada, sino que es precisamente la actitud vital que más necesita el mundo mo­derno, perdido en lo contingente y accidental.

Con lo dicho podremos comprender que hay dos ritmos existenciales en nuestra vida: el de la serenidad y el del frenesí. Lo contrario de la serenidad no es la intranquilidad o el desaso­siego, sino el frenesí. La serenidad, ligada al lapso gratuito; el frenesí, ligado al tiempo utilitario y laboral.

El hombre que no se deja invadir por una precipitación que huye hacia adelante, gana en el auténtico lapso gratuito el con­tacto con un fondo personal que des­cansa en lo que ya no es un tiempo de desgaste. De él regresa no solamente recreado sino realmente rejuve­necido, para incorporarse luego al acontecer temporal coti­diano. Mantiene así su equilibrio interior de ma­nera que no queda arrastrado por la huida siempre frenética que caracteriza a la vida en las grandes ciudades.

La función del lapso gratuito consiste entonces en posibili­tar que el hombre se re­traiga y libere siempre de la co­rriente que le arrastra en el tiempo utilitario y horizontal del proceso labo­ral.

Ahora se entienden las consecuencias fatales de un apre­sura­miento que ignora estas incisiones naturales que son los lapsos gratuitos y creativos. No se podrá cumplir esta exigen­cia de la creatividad con una vacación planeada de acuerdo con una fi­nalidad laboral utilitaria, ni con una diversión buscada convulsiva­mente. Se la po­drá cumplir sólo en­tregándose uno con serenidad a la con­ciencia de un elevado sen­timiento creativo.

De modo que el lapso gratuito, en todo su contenido esencial, es algo más que un momento relajado des­pués del trabajo cum­plido. Percibirlo como tiempo de des­canso sería una inter­preta­ción muy superficial orientada a una finalidad de conveniencia. Sería un mero medio para restablecer la fuerza de tra­bajo. En el lapso gratuito, realmente vivido en su plenitud, hay un sentido vital y personal mucho más agudo que trasciende todo mero des­cansar; y está impreg­nado de un temple anímico alegre y suelto. Es precisa­mente este temple anímico positivo el que no puede ser comprendido por el acelerado mundo actual.

*

 Serenidad y amor

El movimiento suelto y jovial del hombre que celebra mo­mentos gratuitos y libres no choca contra nada ni encuentra ningún límite y se siente en un estado disponible completo. Si el momento libertado celebra algo bueno, es porque el bien que se le propone es que­rido por la voluntad. Por lo que la actitud profunda de la sereni­dad está siempre in­formada por el amor.

El espacio abierto en sus determinacio­nes fundamentales por la conciencia amante es muy especial. En el correr del tiempo utilitario un hombre puede abrir­se campo empujando a los otros o quitándoselo a los otros. Pero otra cosa ocurre en la ac­titud de serenidad basada en la relación amorosa. En lugar de quitarle ‘al otro’ su puesto en una región prefijada y de ocupar su lugar acontece que, como decía un poeta, precisamente allí donde tú estás ‘surge’ un lugar para ; en vez de quedar el otro desplazado, ocurre un ‘aumento’ ilimitado del espacio, en el que yo y el otro habitamos por la amistad. En lugar del espacio en que uno pe­lea con ‘el otro’ por el ‘lugar’ o la ‘posición’, se pre­senta una ‘amplitud’ y ‘pro­fundidad’, que destella y brilla inex­plicablemen­te, en la cual no hay ni po­siciones ni lugares; y por tanto tampoco existe la pelea por ellas; sino sola­mente la ‘placi­dez’ de una incesante ‘ampliación’ del encuentro.

Se podría decir que cuanto más lapsos gratuitos surgen, tanto más espacios libres hay para todos, pues la esencia del lapso gra­tuito está precisamente en crear también espacios nuevos, que son ámbitos de encuentro personal.

Y repito, no hay serenidad  si no se presenta empujada por el amor. La sere­nidad es un fenómeno fundamental  que puede ser contrapuesto al frenesí y a la desesperación existencial, determi­naciones anímicas incompatibles con el auténtico momento de libertad y, sobre todo, con el don del habitar en un espacio de encuentro personal.

______________________

BIBLIOGRAFÍA

[1] Indico algunos libros de referencia que me han ayudado a centrar este capítulo sobre el tiempo y la serenidad. Uno ha sido el de Otto Friedrich Bollnow, titulado Neue Geborgenheit. Das Problem einer Überwin­dung des Existentialismus, Stuttgart 1955, 1979. Un segundo libro, también valioso, es el de  Josef  Pieper, Zu­stimmung zur Welt: eine Theorie des Festes, Kösel-Verlag, 1963. Otros dos libros me han sugerido varias ideas de tipo sociológico, antro­pológico e histórico: el de Winfried Gebhardt: Fest, Feier und Alltag. Über die gesellschaft­liche Wirklichkeit des Menschen und ihre Deutung, Frankfurt -New York -Paris; y el de Michael Maurer (ed.): Das Fest. Beiträge zu seiner Theorie und Systematik. Böhlau-Köln-Wien, 2004

[2] Antoine de Saint-Exupery, Citadelle, París, 1948.

[3] Es lo que resalta Bollnow en un capítulo sobre la Gelassenheit, la serenidad. Debemos recordar que en varias predicaciones de Eck­hart se halla esta expresión alemana, Gelassenheit o serenidad: Meister Eckharts Traktate, Deutsche Werke, Bd. 5, Stuttgart, Kohlhammer 1963, p. 225. De ella hizo Martin Heidegger una sutil glo­sa,  Gelassenheit, 1959.

[4] Platón, Las Leyes, II 653 d.

La entrada Tiempo de serenidad y tiempo de frenesí aparece primero en Ley Natural.

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The Sensible Bond XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The TOF Spot XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Theological Flint XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
totaliter aliter XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Traditional Catholic Priest XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Transalpine Redemptorists at home XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unam Sanctam Catholicam XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Unequally Yoked XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Voice of the Family XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vox Cantoris XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Vultus Christi XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Whispers in the Loggia XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
ZENIT - The World Seen From Rome XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Zippy Catholic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
Archives...
January 2016
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December 2015
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November 2015
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October 2015
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September 2015
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August 2015
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July 2015
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June 2015
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May 2015
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18192021222324
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April 2015
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March 2015
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February 2015
MonTueWedThuFriSatSun
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02030405060708
09101112131415
16171819202122
23242526272801
January 2015
MonTueWedThuFriSatSun
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12131415161718
19202122232425
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December 2014
MonTueWedThuFriSatSun
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22232425262728
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November 2014
MonTueWedThuFriSatSun
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October 2014
MonTueWedThuFriSatSun
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06070809101112
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20212223242526
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September 2014
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
August 2014
MonTueWedThuFriSatSun
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18192021222324
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July 2014
MonTueWedThuFriSatSun
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07080910111213
14151617181920
21222324252627
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June 2014
MonTueWedThuFriSatSun
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May 2014
MonTueWedThuFriSatSun
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April 2014
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March 2014
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31010203040506
February 2014
MonTueWedThuFriSatSun
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January 2014
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20212223242526
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December 2013
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November 2013
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October 2013
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21222324252627
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August 2013
MonTueWedThuFriSatSun
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July 2013
MonTueWedThuFriSatSun
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June 2013
MonTueWedThuFriSatSun
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May 2013
MonTueWedThuFriSatSun
29300102030405
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13141516171819
20212223242526
27282930310102
April 2013
MonTueWedThuFriSatSun
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08091011121314
15161718192021
22232425262728
29300102030405
March 2013
MonTueWedThuFriSatSun
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18192021222324
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February 2013
MonTueWedThuFriSatSun
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January 2013
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December 2012
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November 2012
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October 2012
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September 2012
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June 2012
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May 2012
MonTueWedThuFriSatSun
30010203040506
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14151617181920
21222324252627
28293031010203
March 2012
MonTueWedThuFriSatSun
27282901020304
05060708091011
12131415161718
19202122232425
26272829303101
February 2012
MonTueWedThuFriSatSun
30310102030405
06070809101112
13141516171819
20212223242526
27282901020304
December 2011
MonTueWedThuFriSatSun
28293001020304
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12131415161718
19202122232425
26272829303101
November 2011
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
July 2011
MonTueWedThuFriSatSun
27282930010203
04050607080910
11121314151617
18192021222324
25262728293031
April 2011
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293001
March 2011
MonTueWedThuFriSatSun
28010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2010
MonTueWedThuFriSatSun
01020304050607
08091011121314
15161718192021
22232425262728
29300102030405
August 2010
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30310102030405
June 2010
MonTueWedThuFriSatSun
31010203040506
07080910111213
14151617181920
21222324252627
28293001020304
January 2010
MonTueWedThuFriSatSun
28293031010203
04050607080910
11121314151617
18192021222324
25262728293031
December 2009
MonTueWedThuFriSatSun
30010203040506
07080910111213
14151617181920
21222324252627
28293031010203
November 2009
MonTueWedThuFriSatSun
26272829303101
02030405060708
09101112131415
16171819202122
23242526272829
30010203040506