Sunday, 17 January

23:08

Some Sunday Paragraphs [Opus Publicum]

A reader recently e-mailed me about an article that appears on the polemical (if not hyperbolic) website Orthodox Information Center (OIC) entitled, “A Comparison: Francis of Assisi and St. Seraphim of Sarov.” Those familiar with OIC can already guess the piece’s two-part conclusion: (1) Orthodox/Byzantine good; (2) Catholic/Latin bad. Instead of engaging in a thoroughgoing analysis of St. Francis’s life and teachings, the article’s author—the vagante bishop Chrysostomos of Etna, California—looks for “soundbites” with which to indict Francis for not being, well, “Byzantine enough” in his piety and spirituality. The East, as the story goes, is shot through with “pure mysticism” and “humility,” while the West is mired in “carnality” and “sensuality,” owing—of all things—to the “error of papalism” (or something). People can read this sort of stuff if they desire, but I find it much better to go to the writings of Francis himself (or any other saint or mystic) before drawing any strong conclusions. Yes, there are certain passages his writings which can be cryptic and some of his poetical flourishes may take some off guard, but that can probably be said for most spiritual writings. It would not take much effort to comb through the pages of St. John Climacus’s Ladder of Divine Ascent or St. Isaac the Syrian’s Ascetical Homilies to find passages which make both men appear deranged. In fact, a great deal of Athonite spiritual writing can leave that impression if not taken in the right context or read with discernment and guidance.

The reason I make mention of this is not to stage a meta-defense of Latin mysticism and asceticism, but to remind readers of something a certain Eastern Orthodox priest said to me on numerous occasions, namely to steer clear of “spiritual literature” if your takeaway is anything other than a desire for true repentance or a feeling of authentic consolation. I am not, and have never been, a big advocate of “spiritual reading” outside of the Bible, and even then I am inclined to read most Biblical books with the guidance of a well-grounded commentary (e.g., St. John Chrysostom on Romans, St. Ambrose of Milan on the Gospel of Luke, and so forth). Moreover, I believe a great deal of spiritual fruit can come from reading certain theological works, such as St. Athanasius’s On the Incarnation or St. Augustine’s City of God, but to each their own. Perhaps some will accuse me of excess morbidity, but I am much more at home with St. Alphonsus Liguori’s Preparation for Death than I am with contemporary Eastern monastic literature that goes on about canes, getting stepped on by fellow monks, and whatnot. As important as it is to never believe oneself to be “advanced” or “ahead of others” in the spiritual life, the despair I have heard pour out of people’s mouths after they read stuff by Elder Joseph the Hesychast or his followers is positively ghastly.

If I may be so bold as to close these ephemeral thoughts with a recommendation for the Lenten season (which will be here quicker than we expect), let me strongly suggest sitting down with a book of meditations composed by St. Alphonsus, not because Redemptorist spirituality is the “best spirituality,” but because I find its emphasis on the Cross, the Crib, and Communion particularly important at a time of year when—to quote another Orthodox priest I knew—the devil rides us extra hard. There is such a thing as a healthy fear of damnation, though most of live with a sickened sense that such a possibility is no longer relevant to our lives. The Byzantine Rite still captures this healthy sense a tad bit better than the Latin Rite, which is perhaps why the Redemptorists had more than a bit of success adapting their simple but direct piety to the East a century ago. But that’s a topic for another day.


Filed under: Eastern Catholicism, Eastern Orthodox Church, Spirituality

23:08

Cardinal Siri, John Senior, and the Rock [Musings of a Pertinacious Papist]

Cardinal Siri, Renovatio II (1967), fasc. 2, pp. 183-184 (via FideCogitActio, January 7, 2016), writes:

This “roccia” (rock) will never crumble, nor flake, given that its solidity is guaranteed in the text of Matthew until the end of time. The “rock” remains and no one will scratch it, implicated as she is in a divine undertaking. But on occasion some men may take from others the vision of the rock. Other things may be made to seem like the rock, other things that may appear to all as such. The distinction is a profound one, even if the errors of these men are capable of veiling the reality (truth), they cannot destroy it. The question, easy for all, that presents itself is one of the visibility of the rock. If then situations should occur, that took from certain men the visibility of the “roccia” (rock) in the Church, the consequences would be grave. Those that convert to the Church, convert because they are convinced that they have found the “roccia” (rock), not doubt, hesitation, contradiction or doctrinal anarchy. One converts when one knows that ones hope is not futile. Taking away the visibility of the “roccia” (rock): what happens? (emphasis added)
What happens? Indeed. As a weary Guy Noir writes, "Discouragement, fatigue, and finally doubt as to whether the Church or any religious ideas matter much at all in our Era of Grand Syncretism."

Well, I have no doubt that the Church, in the final analysis, matters very much, because the deposit of the Faith received via Sacred Tradition remains very much intact no matter what the vicissitudes of our current storm. But do not be deceived, the theological shenanigans we have seen over the last decades do take their toll and cannot be justified or papered over by means of facile smoke-and-mirror 'explanations.' The damage is real.

Noir goes on to point out what he calls "a sobering if not anesthetizing remedy" from John Senior's book, The Remnants - the "Final Essays" of John Senior, a Columbia University grad who co-founded the Integrated Humanities Program at the University of Kansas, and was Professor of English, Comparative Literature, and Classics at Cornell, among other institutions. Here I quote him just as I received his words from Noir:
We are under the authority of theologians who deny the laws of contradiction, sufficient reason, and cause/effect. They really believe that the dialectical philosophy of Marx and Engels can be reconciled with Christian revelation. In practical management this means a zig to the right and a zag to the left while steering for the Norvus Ordo Saeculrum. Chop off Lefebvre, and throw a sop to trade... They have refused the face the issue -- which is not nostalgia... but the shipwreck of the Catholic Church. I mean a new Mass, a new catechism, a new morality, a flagrantly mistranslated Bible, an architecture and music which constitute a thoroughly orchestrated and rehearsed attack on Catholic doctrine and practice. Read the papal statement ten times if you can. You don't need arguments. It constitutes itself proof of its own radical insincerity. It cannot be explained away as a misunderstanding of the issue; it is quite simply a misrepresentation... This pseudo-Church, imposed upon the real subsistent one since the Vatican Council, is like [a] glass confessional. Anyone can see -- and everybody does -- that whatever it is, it is not the Church of our Fathers.
[Disclaimer: See Rules 7-9]. Oremus erga Sanctam Matrem Ecclesiam.

23:03

Funereal [ignatius his conclave]

It is rumoured that detailed arrangements for the funeral of the Pope Emeritus have already been submitted to Pope Francis.

Dear Frank,

Predecessor problems, of course, are a new thing for Popes, but spare a thought for those of us who have two – living I mean.

I can see that the funeral is going to present problems. Fortunately it’s not like that for us. Rowan will probably go quietly, in a dreary suburban crematorium on the outskirts of Swansea. And George will probably make it to Kensall Green, if he doesn’t follow his own advice and top himself in Switzerland.

But Benedict, I can see, is quite another matter: the first time a Pope has presided at a Papal funeral. Tricky! You wouldn’t want the whole thing televised, with a line-up of world leaders in St Peter’s Square (who might not turn out for your own final appearance). And the sort of emotional scenes that followed John Paul’s obsequies: Santo subito! There are quite enough recently sanctified Popes without lumbering yourself with another one.

JPII_on_bier

I should try to persuade the Old Man to opt for a quiet requiem back home in Bavaria, if I were you. Walter Kasper is an old colleague, and he can be very persuasive as you know. And then there’s the brother.

Of course there is always the possibility that you might die first: then the problem would be Benedict’s!

With all good wishes,

Justin

P.S. You asked about the outcome of the Primates’ Meeting. Least said; soonest mended. Not my finest hour.


22:42

Spotlight: Break the Story. Break the Silence. Break the Archbishop. [Abbey Roads]



Break the man, John Nienstedt.

News that former Archbishop John Nienstedt showed up in a parish in Michigan and is working there - or helping out seems to have become public concern:
According to the January 10, 2016 bulletin of Saint Philip Roman Catholic Church in Battle Creek, Michigan, Archbishop Nienstedt has found a job serving as an assistant priest at the parish, which is located in the Diocese of Kalamazoo.

Per the Pastor's Column (see below, page two), Nienstedt will have an office at the parish center, but will be living at the neighboring Church of Saint Joseph. His duties will include covering masses in the absence of the pastor, visiting the sick and homebound, and assisting with 'various pastoral ministries'. - Canonical Consultation
The matter reemerged on last week's news regarding Nienstedt's move from the Archbishop's residence in St. Paul, Minnesota and reports of relocating to Battle Creek, Michigan.  I haven't followed anything about the archbishop since his resignation - evidently he is still being hounded by his enemies and those outraged over his lack of transparency and refusal to make public the findings of the so-called Greene Espel report.
It was in July of 2014 that Commonweal Magazine broke the story that Archbishop John Nienstedt had authorized an investigation into his own conduct as a result of complaints received from priests, former priests, and seminarians. That investigation was entrusted to, and then removed from, a team of attorneys from the Greene Espel law firm in Minneapolis. While the results of the investigation have never been made public, what is known is that at least one matter under investigation was the emeritus Archbishop's relationship with Curtis Wehmeyer, a former priest of the Archdiocese of Saint Paul and Minneapolis currently serving prison sentence for sexually abusing minors. - CC
The Battle Creek Enquirer has more on the story here:
He is accused of making “unwanted sexual advances” toward seminarians, retaliating against one who rebuffed him, interfering with a church sexual misconduct investigation and concealing the crimes of predator priests.
But he’s good enough for western Michigan Catholics, at least in the view of Kalamazoo’s Catholic bishop.
[T]wo disturbing signals are sent by Nienstedt’s new position. Victims, witnesses, whistleblowers and betrayed Catholics are essentially being told “Your pain doesn’t matter. We’ll put any cleric anywhere we like.” And worse, Catholic employees are essentially being told, “No matter how much hurt you cause, if you’re a priest or bishop, you’ll always have a place on the Catholic church payroll.” - Enquirer

 I disagree that these are the messages sent by the exiled Nienstedt in his new position.  It's misplaced zeal and hyperbole intended to destroy a man.  I don't believe 'victims' could have that impression - what were the lawsuits about?  I can't help but believe this is what the 'disgruntled' say and want people to believe.  I'm convinced there is an underlying anticlecricalism motivating the hounding of Nienstedt.  I think it is somewhat similar to the Church Militant vendetta against Dolan in NYC.  I might be wrong, but I'm very suspicious of this ongoing pursuit against Nienstedt.

I can't imagine Nienstedt is a threat to any child, or young adult, especially if he is simply helping out covering masses in the absence of the pastor, visiting the sick and homebound, and assisting with 'various pastoral ministries'.  

Sadly, he seems to be on his own - no one to defend him.  It's vendetta and they are going for the kill.

h/t JE




22:26

Note to any rock stars who read Catholic blogs... [That The Bones You Have Crushed May Thrill]


Courtesy of The Guardian

'David Bowie had everything. He was intelligent, imaginative, brave, charismatic, cool, sexy and truly inspirational both visually and musically. He created such staggeringly brilliant work, yes, but so much of it and it was so good. There are great people who make great work but who else has left a mark like his? No one like him.

I’m struck by how the whole country has been flung into mourning and shock. Shock, because someone who had already transcended into immortality could actually die. He was ours. Wonderfully eccentric in a way that only an Englishman could be.

Whatever journey his beautiful soul is now on, I hope he can somehow feel how much we all miss him.'

I think slowly but surely we are getting to the bottom of he Bowie bereavement. I can only presume this was what it was like when Elgar died.

I don't know at what point David Bowie 'transcended into immortality'. The first album, the second album, when he first got up on stage? His first cover of the NME? I suppose that it is possible that Ms Bush, having got famous herself (a clear sign of immortality), has, at some point, 'transcended into immortality' in that transition that takes place when, for years, perhaps decades, you can't get someone's song out of your head.

Note to any rock star readers: 

The truth is that you and Mr Bowie were immortal before you got famous and won acclaim for your musical gifts.

Every person has an immortal soul, our souls will be forever, either with God in eventual eternal happiness or separated from Him eternally. We cannot earn immortality, it is a gift from God. Each soul, which will one day be reunited with each body, will experience either eternal happiness or eternal punishment.

As for me, I'll pray for any dead pop star, but as well as praying for them, I might spend the next week praying for those musical artists who either have or will in the future die in utter obscurity having squandered their existence on smack, crack, pot, make up and sex with a multitude of sexual partners of both genders and who died not just unknown, but profoundly unhappy, because it was all in the pursuit of fulfilling the diabolically inspired desire to 'transcend into immortality' when immortality was already given.

No pop or rock star can change water into wine. No rock star can raise Lazarus from the dead. No pop icon can be your Lord and Saviour. In complete contrast to contemporary mythology, there is only one God, the Most Blessed and Undivided Trinity. A person who becomes famous, merited or unmerited does not become a king or a god, but simply a more widely heard of mortal. If there's one good thing about that, its that hopefully that means more people will pray for that person when they die.

However, each man and woman's soul is immortal, from the most unpopular and unloved beggar to the most acclaimed musician in the world and God's favour rests on the humble of this world. This is just one of the many truths that makes the Catholic Faith so beautiful, but a certain stumbling block to those impressed by the vanity and pride of this life and this world.



I do fear that those most deeply affected by the Bowie national trauma are not simply those who knew him and loved him, or didn't know him, but loved what little they knew of him, but instead those who, along with the unfortunates who 'make it' in the music industry, signed up to the post-50s musical polytheistic religion and worshipped him.

Alas, for that is what most rock stars seek. Unconditional adulation and adoration, seeking to replace their Creator in the minds and hearts of their 'fans'.

We Catholics worship the Immortal One who, for our sake, became a man and Who, despite suffering Death, conquered death, rose again and now reigns forever as King of Heaven and Earth.

21:52

The power and mercy of the Cross [Catholic Sacristan]

CS 2016

Praying the Sign of the Cross

As you rise from your bed at daybreak, before rubbing the sleep from your eyes, make the Sign of the Cross. Make the Sign deliberately, attentively, aware that your day is now consecrated to the Lord and that you are in His hands. This first prayer of the day is an act of faith disposing your life each and every day to the will of the Lord. If you find this practice easy, or even if you do not and you struggle to persevere in its application, realize it is the Holy Spirit Who is fuelling your desire to be close to the Lord.

Midday, or thereabouts, find a quiet moment to pray the Our Father. Entrust, again, the day's activities—joys, sorrows, annoyances, achievements—to the care of the Lord. By offering the day to the Lord, the Lord takes on your triumphs and tribulations and guides you through them.

Before retiring for the night, before the exhaustion of the day takes over completely, make the Sign of the Cross, aware of your need for God's mercy for the things you perhaps shouldn't have said or done and in thanksgiving for the many blessings of the day. Pray for those who need prayer. Invite the saints, especially the most holy Mother of God, to join you in prayer. Give thanks for family and friends, for a blessed moment offered by a stranger who gave you timely advice or correction or acknowledgement in the form of an affirming glance, a 'hello' or the courtesy of allowing you to go ahead first in the lunch lineup. Give thanks for those who intentionally ignored you. Ask God to watch over those who behave with practiced indifference toward others. Forgive the ignorant their ignorance. Entrust to God the confidential matters shared with you by a coworker. Give thanks to God, too, for the help of your guardian angel who watches over you day and night, at work and at rest.

Remember to say grace before meals!

21:09

Fourth Annual Nellie Gray Mass [New Liturgical Movement]

The Paulus Institute for the Propagation of Sacred Liturgy, Washington, DC, has announced that the Fourth Annual Nellie Gray Mass will take place after the 43rd March for Life, Friday, January 22, 2016. The Mass will be celebrated at 4pm in the Extraordinary Form (traditional Latin Mass) at St. Mary Mother of God Church at 5th and H Sts. NW in downtown Washington DC, where Nellie attended Mass. A Pontifical Solemn High Mass will be celebrated at the faldstool by The Most Reverend Edward J. Slattery, Bishop of Tulsa. (His Excellency was the celebrant of the Mass in the Extraordinary Form arranged by The Paulus Institute at the High Altar of the Basilica of the National Shrine of the Immaculate Conception in Washington in 2010.)

Assisting ministers will include Rev. Fr. James Bradley of the Personal Ordinariate of Our Lady of Walsingham, Master of Ceremonies, and Rev. Fr. Gregory Pendergraft, F.S.S.P., Director of Development for the North American District of the Fraternity, Deacon. The Mass will be the Missa Intret for Two or More Martyrs on the feast day of Saint Vincent of Saragossa, Deacon and Martyr, and St. Anastasius of Persia, Martyr. The Vox in Rama Choir from the Church of the Holy Innocents in New York City (Director Kirsten d'Aquino) and members of St Mary's Schola (Director David Sullivan) will sing the Missa Secunda by Hans Leo Hassler (1562-1612), Ave Maria by Victoria (1548-1611), Ave Maria (Angelus Domini) by Franz Biebl (1906-2001) and O Sacrum Convivium by Luigi Molfino (1916-2012) as well as the Gregorian Propers. Further information is available here.

21:01

His Grace Abba Raphael on the Trinity [Musings of a Pertinacious Papist]

His Grace Abba Raphael of Cairo, Egypt, on the Holy Trinity, speaking in Arabic with English subtitles. Can you imagine a TV show here featuring rigorous and detailed discussion of Trinitarian theology sustained for a full hour?

21:00

Fundstück [Beiboot Petri]

CNA berichtet über die Rückkehr (einer Laser-Kopie) des Volto Santo nach Rom. Wie vor 808 Jahren, als Papst Innonzenz III es zur den kranken Pilgern ins Ospedale Santo Spirito in Sassia bringen ließ, wo auch die Armen der Stadt Unterschlupf fanden, wurde es heute in seinem Originalrahmen- von zahlreichen Pilgern begleitet- in das immer noch bestehende Hospital am Anfang der Via della Conciliazione getragen.
In der Kirche des Hospitals feierte Erzbischof Georg Gänswein die Vigil-Messe und predigte über die Bedeutung des Bildes der "vera ikon"  und seine Geschichte, das durch die Jahrhunderte zahllose Pilger anzog. Auch Dante hat anläßlich einer solchen Prozession das Volto Santo gesehen und läßt seine Göttliche Komödie vor ihm enden:   "Das Gesicht der Liebe, die die Sonne bewegt und die anderen Sterne."

Hier geht´t zum Fundstück mit dem Volltext der Predigt : klicken


                        

Quelle: CNA

20:40

Die Veronika kommt zurück nach Rom. Stimmt das? [et nunc]

Normal 0 21 false false false DE X-NONE X-NONE MicrosoftInternetExplorer4 CNA Deutsche Ausgabe:
Normal 0 21 false false false DE X-NONE X-NONE MicrosoftInternetExplorer4

Die Veronika kommt zurück nach Rom, habe ich gehört. Stimmt das, Herr Badde?

PAUL BADDE: Die Rückkehr der Veronika dauert schon seit Jahren und Jahrzehnten. Es ist ein Prozess. Doch es ist eine Rückkehr vom Urbild Christi zur ganzen Welt, und jetzt eben auch nach Rom.

CNA: Was soll das heißen: Veronika?

BADDE: Es ist ein einzigartig transparentes Tuchbild Christi, das im Lauf der Geschichte viele Namen hatte. Darunter ist der Name Veronika gewissermaßen eine Allegorie, die sich aus den lateinisch-griechischen Bestandteilen Vera Ikon (Wahres Bild) zusammensetzt. Bis zum Sacco di Roma im Jahr 1527 war es der kostbarste Schatz der Päpste. Seit Jahrhunderten wird dieser so genannte Schleier der Veronika  allerdings in einer kleinen Kirche in den Abruzzen aufbewahrt.

CNA: Wer hat es gemalt?

BADDE: Es ist nicht gemalt. Es enthält keinerlei Farben, wie das Turiner Grabtuch. Aber auch keinerlei Blut. Kein Mensch kann erklären, wie es entstanden ist.

CNA: Und dieser Schatz kommt jetzt nach Rom zurück?

BADDE: Ja, aber nur als eine Kopie dieses wahren Bildes! Es ist ein kostbarer maßstabgenauer Laserdruck auf feinster Seide, in einem originalen alten Rahmen der Reliquie aus den Jahren 1902 – 1946. Und diese Replik kommt nun erstmals und feierlich nach Rom zurück, jedoch nur für rund 30 Stunden – gewissermaßen auf einer Pilgerschaft zum heiligen Jahr.

CNA: Wer bringt sie hierhin und wann?

BADDE: Kapuziner und Pilger aus Manoppello bringen die Kopie des Schleiers am zweiten Sonntag nach Epiphanie, am so genannten Sonntag  "Omnis Terra", zum Petersdom und dann von dort in einer Prozession zur Kirche Santo Spirito in Sassia.  Das ist in diesem Jahr der 17. Januar.

CNA: Gibt es dafür einen Anlass?

BADDE: Ja, am gleichen Sonntag "Omnis Terra" des Jahres 1208 hat Papst Innozenz III. erstmals die VERA ICON – oder wie es damals in Rom hieß: das "Sudarium Christi quod veronica vocatur" (das Schweißtuch Christi, das Veronika genannt wird) öffentlich gezeigt, als er es von dem damaligen Tresor der kostbaren Reliquie in Sankt Peter barfuß mit seinen Chorherren in das Ospedale Santo Spirito in Sassia getragen hat. Damit begründete er die Tradition der Verehrung des Gesichtes der Barmherzigkeit (MISERICORDIAE VULTUS) in der lateinischen Kirche und in der Welt des Westens.

CNA: Wieso?

BADDE: Weil Papst Innozenz III. gleich beim ersten Mal, als er das heilige Bild aus der Verborgenheit löste, es eben nicht in die Paläste Roms getragen hat, sondern explizit zu den 300 Kranken seines Hospitals, wohin er zu dieser Gelegenheit auch noch 1000 Arme aus ganz Rom eingeladen hatte. Ihnen allen ließ er dabei aus der Spendenkasse von Sankt Peter je drei Denare aushändigen (einen für Brot, einen für Fleisch und einen für Wein) verlieh dem Krankenhaus einen Rang als "Stazione sacra" künftiger Pilgerwege. Mit diesem Schritt nahm er deshalb auch schon die Tradition aller folgenden Heiligen Jahre vorweg. Denn diese Prozession wurde von da an jährlich wiederholt, mit jährlich wachsenden Pilgerzahlen aus aller Welt nach Rom. 

CNA: Gibt es dafür Belege?

BADDE: Ja, und sie sind überaus zahlreich. Es gibt in Europa kaum eine alte Pfarrei, in der sich nicht alte abgegriffene Pilgerabzeichen mit dem Gesicht Christi finden, oder mit der päpstlichen Tiara, den Schlüsseln Petri und dem heiligen Gesicht. Das Gesicht Christi aber war immer zentral. Davon bekomme ich fast täglich neue Beispiele geschickt. Eine ausgezeichnete neue Website, die diese Bilder unter www.veronicaroute.com sammelt, kann sie auf ihrer Landkarte Europas kaum noch alle fassen. Dieses Antlitz war gleichsam der Polarstern der Christenheit.

CNA: Aber gibt es auch literarische Zeugnisse dazu?

BADDE: Allerdings! Am Ende des gleichen 13. Jahrhunderts erwähnt die heilige Mechthild im fernen Hackeborn in Deutschland schon den Sonntag Omnis Terra als den Tag, an dem man in Rom das Christusbild zeigt, ebenso wie die heilige Gertrud, die den Tag mit ihren Mitschwestern in Helfta mitfeierte. Ab 1300 spielte das Bild Christi dann in allen heiligen Jahren eine Schlüsselrolle, erst recht, als die Päpste schon in Avignon und gar nicht mehr in Rom residierten. Die Zeugnisse sind zahlreich, von mittelalterlichen Dichtern oder Pilgern, etwa von einem Giovanni Villani, wo beschrieben wird, wie sich Pilger unter lauten Anrufungen der "Misericordia" vor dem Bild versammelten. Zu der Zeit hatte Papst Johannes XXII. (1316 – 1334) schon seinen ungeheuer populären Hymnus "Salve Sancta Facies" auf dieses Schleierbild gedichtet: Sei gegrüßt, heiliges Gesicht ... Seit dem frühen Mittelalter wurde dieses Sudarium schon in der hymnischen Ostersequenz des burgundischen Dichters Wipo besungen. Es gab ein eigenes Ufficium, das heißt ein eigenes Messformular  zur Verehrung des Heiligen Gesichts.




20:31

Graphic designers: help the Purgatorial Society [RORATE CÆLI]

UPDATE: We are already getting submissions, so thank you! But please, take your time. Let's set a deadline of February 15. Those of you who have submitted, go back and think about it and take some more time. Those of you who haven't, don't rush it. We're looking for the best logo/coat of arms we can have to represent the Society.
_____

For those of you who are experts -- or at least proficient -- with graphic design, the Rorate Caeli Purgatorial Society is asking for your help.

When we started the Society five years ago, we didn't have anything big in mind. He hoped to find a couple of priests to pray a weekly or monthly traditional Latin Mass for souls that readers would enroll, to make up for the canonizations that happen from the pulpit at most Novus Ordo requiem Masses, which rob the deceased of prayers. Fast forward to today, and we have 70 priests saying weekly and monthly TLMs for the Society, and hundreds of thousands of enrolled souls!

To make this a little more professional, or official, we think a nice logo, or possibly a coat of arms, that we can use with each post would be fitting. And it should have the words "Rorate Caeli Purgatorial Society" incorporated in it. And the font should be Trajan Pro.

We have nothing to offer in return, except for our heartfelt thanks and prayers, and your chance to get credit and show off your work to our large reading audience.

Please send your best ideas to athanasiuscatholic AT yahoo.com and we will pick the winner soon. And for the top ones that don't get picked, we'll still show off your work, so you'll get some exposure.

May God reward -- and the souls of the Society pray for -- all of you who enter your work!

19:35

Year C Second Sunday in Ordinary Time [Καθολικός διάκονος]

Readings: Isa. 62:1-5; Ps. 96:1-3.7-10; 1 Cor. 12:4-11; John 2:1-11*

“Do whatever he tells you” (John 2:5). These are the words spoken by the Blessed Virgin Mary to the servers in today’s Gospel. Come to think of it, when we consider all of the approved apparitions of Our Lady at places like Lourdes, Fatima, Knock, La Salette, etc., this is the message she continuously gives. Last week we brought the season of Christmas to an end with our celebration of the Feast of the Baptism of the Lord, a celebration referred to by most Eastern Christians, both Catholic and Orthodox, as Holy Theophany, which closely follows Epiphany.

Epiphany simply refers to an appearance, or manifestation of something that points the observer to something deeper. It is an appearance that emanates what we might call a spiritual resonance, whereas Theophany refers specifically to a manifestation of God almighty. While there are theophanies in the Old Testament, it is only at our Lord’s Baptism that the tri-unity of God – Father, Son, and Holy Spirit- is explicitly manifested for the first time. In our Gospel today, Jesus is made manifest at the behest of Our Lady albeit in a less dramatic way, that is, not by a star, or a voice from heaven accompanied by the Holy Spirit descending in the form of a dove, but by granting his mother’s request, miraculously providing, not just more wine, but the very best wine for the wedding feast, a feat known only to himself, his mother, and the servers. While there is much to unpack in this episode which, in St. John’s Gospel, marks the beginning of Jesus’ public ministry, let’s stick with what is perhaps most obvious- the direct connection between the Lord’s acceding to his mother’s request by performing a miracle with her on-going intercession on our behalf.

But before considering the importance of the Blessed Virgin’s intercession on our behalf, it’s important to consider the setting for the beginning of Jesus’ public ministry in St John’s Gospel. It takes place at a wedding feast. In light of our first reading from Isaiah, it is no exaggeration to say that, in light of God’s revelation, we see that reality is nuptially, or martially, structured. At the very beginning God created man and woman. The two together comprise the divine image (Gen 1:27). When the man awoke from his sleep, during which slumber God created woman, upon seeing the lovely creature he declared: “This one, at last, is bone of my bones and flesh of my flesh; This one shall be called ‘woman,’ for out of man this one has been taken” (Gen 2:21-23). Immediately following this joyful outburst, we read the very same Scripture Jesus cited in his dispute with the Pharisees about marriage and divorce (Matt 19:1-12; Mark 10:1-12), “That is why a man leaves his father and mother and clings to his wife, and the two of them become one body” (Gen 2:24). Fast-forwarding all the way to the end of time, everything will culminate with a wedding feast - the Wedding Feast of the Lamb, when Christ the Bridegroom will return for his bride, the Church (Rev 19:6-9).

Pentecost, by El Greco, 1596

It seems fitting at the beginning of our annual week of Christian unity to give thanks to God that relations between Christians have improved so much over the last fifty years since the end of the Second Vatican Council. Nonetheless, even today, it is not uncommon for some of our non-Catholic sisters and brothers to ask us whether we worship the Blessed Virgin Mary. Of course, the simple answer to this question is “No.” Worship is due to God and God alone - Father, Son, and Holy Spirit. As far as the saints, those holy women and men who, throughout the Church’s history, have shown us concretely what it means to be a disciple of Jesus Christ, we venerate them, that is, hold them in high regard, look to them as examples, and ask them to pray for us, to intercede on our behalf. While we do much the same when it comes to the Blessed Virgin Mary, she falls into a category all her own.

Jesus summarized the Ten Commandments in his Two Great Commandments- to love God with all our heart, might, mind, and strength, and to love our neighbor as ourselves. He gave us his radical and challenging definition of neighbor in the Parable of the Good Samaritan. The first three commandments (i.e., worshipping God and God alone, not taking God’s name in vain, and Sabbath observance) are about loving God. The final seven are about how we relate to our fellow human beings. The fourth commandment, which enjoins us to honor our parents, like the Blessed Virgin, occupies a unique place, falling between the commandments about loving God and those about loving our neighbor. This, in turn, helps us to recognize the singular place parents occupy in the lives of their children. It also points us to the unique role of the Blessed Virgin in God’s plan of salvation.

The Greek word for the worship, or more accurately, the adoration, that is due to God and God alone is latria. Similarly, the Greek word for the veneration we give to the saints is dulia. The very cool Greek term used to describe the uniqueness of our relationship to Our Lady is hyperdulia, which means something like “super” veneration, which falls short of worship, but consists of more than merely veneration.

When we look at sacred art depicting the first Christian Pentecost we often see our Blessed Mother sitting in the middle of the twelve, when, in fulfillment of her son’s promise, the Holy Spirit descends on them, appearing, not as a dove, but as tongues of fire (Acts 2:1-3). In our reading from First Corinthians we hear a very good explanation, given by St. Paul, of the role the Spirit plays both in the life of the Church, especially in local assembly, or parish, and in the lives of individual Christians.

Marriage at Cana, by Giotto, 1306


Regarding the Holy Spirit, it is important to note something St. Paul wrote in his Second Letter to the Corinthians, namely that “the Lord is the Spirit” (2 Cor. 3:17a), which is what we profess in the Creed when we acknowledge the Holy Spirit as Dóminum et vivificántem, or, “the Lord, the giver of life.” However, we do not profess the Holy Spirit as Lord in such a way as to negate what we profess earlier in the Creed: “I believe in one Lord, Jesus Christ.” Something written by theologian and New Testament scholar Luke Timothy Johnson helps us to reconcile this: “The Holy Spirit is the mode of Jesus’ resurrection presence to the world” (Living Jesus 15). The word “mode” is a little technical, but simply means “way.” So the Holy Spirit is the way Jesus remains present in and for the world. Of course, the primary actions of the Holy Spirit that make Jesus present in and for the world are the sacraments, especially the Eucharist of which we partake and from whence, empowered by the Spirit, we are sent out to make Jesus manifest. Our making Jesus manifest it what it means to say the Church is "apostolic." It is the Holy Spirit that impels us to heed the exhortation of today’s Psalm response: “Proclaim his marvelous deeds to all the nations.”

In our reading from First Corinthians, St. Paul does not undertake to set forth a comprehensive list of spiritual gifts, but give to give the Church at Corinth an idea of the great diversity of the Spirit’s many, perhaps innumerable, gifts. Moreover, he insists that the Spirit gives all the baptized some “manifestation of the Spirit… for some benefit” (1 Cor. 12:7). Just as the great gift of the Eucharist is misconceived if we see it as an end in itself, so are the gifts given us by the Spirit. We need to be good stewards of the gifts the Spirit bestows on each one of us. This requires us to discern our gifts and then put them to good and constant use as our way of making Jesus manifest. It is in this way that we heed Our Lady’s admonition, “Do whatever he tells you” (John 2:7). If you were read the four canonical Gospels as one continuous book, these words (i.e., “Do whatever he tells you”) are the last spoken by the Blessed Virgin Mary. Especially during this Extraordinary Jubilee of Mercy, we should pray often: Veni Sancte Spiritus, veni per Mariam- “Come Holy Spirit, come through Mary.”

* While this is something I rarely do, today's homily is an updated and expanded version of one I gave in January 2013

19:20

Bart Ehrman Botches a Source [Jimmy Akin]

ehrmanBart Ehrman is a smart guy, but he sometimes handles his sources in the most frustrating and misleading manner.

For example, in his book Did Jesus Exist? (where he is on the right side for once), he writes:

Several significant studies of literacy have appeared in recent years showing just how low literacy rates were in antiquity.

The most frequently cited study is by Columbia professor William Harris in a book titled Ancient Literacy (footnote 6).

By thoroughly examining all the surviving evidence, Harris draws the compelling though surprising conclusion that in the very best of times in the ancient world, only about 10 percent of the population could read at all and possibly copy out writing on a page.

Far fewer than this, of course, could compose a sentence, let alone a story, let alone an entire book.

And who were the people in this 10 percent?

They were the upper-class elite who had the time, money, and leisure to afford an education.

This is not an apt description of Jesus’s disciples. They were not upper-crust aristocrats.

In Roman Palestine the situation was even bleaker.

The most thorough examination of literacy in Palestine is by a professor of Jewish studies at the University of London, Catherine Hezser, who shows that in the days of Jesus probably only 3 percent of Jews in Palestine were literate (footnote 7).

Once again, these would be the people who could read and maybe write their names and copy words. Far fewer could compose sentences, paragraphs, chapters, and books.

And once again, these would have been the urban elites (Did Jesus Exist?: The Historical Argument for Jesus of Nazareth, 47-48).

The issue here is not the level of literacy in the ancient world or in Roman Palestine—it was, from the evidence we have, startlingly low.

The issue is the claim he makes about  Catherine Hezser.

It’s true that she published a very thorough examination of literacy in Palestine (i.e., her book Jewish Literacy in Roman Palestine).

But did she “show[] that in the days of Jesus probably only 3 percent of Jews in Palestine were literate,” where literacy is defined as the very limited ability to “read and maybe write their names and copy words”?

It would be nice to look up what Hezser said on the matter, but when you look at Ehrman’s footnote, all you find is this:

7. Catherine Hezser, Jewish Literacy in Roman Palestine (Tübingen: Mohr Siebeck, 2001).

No page number. No chapter number. Just a gesture at the whole book.

Okay, well, if you look in Hezser’s book, there is a chapter called “Degrees and Distribution of Literacy,” which is also the very last chapter in the book.

That’s exactly the kind of chapter that would present her final conclusions regarding the degree of literacy among Jews in Roman Palestine.

And, indeed, when we turn to the beginning of that chapter, we find Hezser writing:

Although the exact literacy rate amongst ancient Jews cannot be determined, Meir Bar-Ilan’s suggestion that the Jewish literacy rate must have been lower than the literacy rate amongst Romans in the first centuries C.E. seems very plausible.

Whether the average literacy rate amongst Palestinian Jews was only 3 percent, as Bar-Ilan has reckoned,(footnote 1) or slightly higher, must ultimately remain open.

The question naturally depends on what one understands by “literacy.” If “literacy is determined as the ability to read documents, letters and “simple” literary texts in at least one language and to write more than one’s signature itself, it is quite reasonable to assume that the Jewish literacy rate was well below the 10-15 percent (of the entire population, including women) which Harris has estimated for Roman society in imperial times.(footnote 2)

If by “literacy” we mean the ability to read a few words and sentences and to write one’s own signature only, Jews probably came closer to the Roman average rate.

Whereas exact numbers can neither be verified nor falsified and are therefore of little historical value, for the following reasons the average Jewish literacy rate (of whatever degree) must be considered to have been lower than the average Roman rate (Jewish Literacy in Roman Palestine, 496).

Gah!

You see the multiple ways Ehrman has misrepresented Hezser:

  • Whereas Ehrman said she “shows that in the days of Jesus probably only 3 percent of Jews in Palestine were literate,” but what she actually says is that “the exact literacy rate amongst ancient Jews cannot be determined,” that the question “must ultimately remain open,” and that “exact numbers can neither be verified nor falsified and are therefore of little historical value”!
  • Ehrman presents the 3 percent figure as representing Hezser’s own findings (she “shows” it as a result of her study), but she indicates that the figure isn’t hers and that she got the figure from Meir Bar-Ilan.
  • Her own conclusion is that the figure might be 3 percent “or slightly higher” but is unknowable.
  • Finally, whereas Ehrman said the 3 percent figure represented only limited literacy—the ability to read and write your name and maybe copy words—Hezser indicates that the 3 percent represented a broader form of literacy, with “the ability to read documents, letters and ‘simple’ literary texts.”
  • By contrast, Hezser says that if only low-level literacy is meant (“the ability to read a few words and sentences and to write one’s own signature only”) then—contra Ehrman—the number was higher and “Jews probably came closer to the Roman average rate” of 10-15 percent!

So Ehrman has completely botched this source and misrepresented what Hezser said.

Why?

Presumably because at some point in the past he encountered the 3 percent reference in her book and it stuck in his mind. That’s about all he remembered, though.

When it came time to write his own book, he didn’t look up the reference in Hezser (thus explaining the absence of a page number) and mentally reconstructed what he thought she had said.

If he was being more careful, Ehrman would have looked up what Hezser wrote and either represented her accurately and/or (even better) looked up Bar-Ilan’s paper and gone directly to the source of the estimate.

I don’t want to be too hard on Ehrman, because anybody can botch a source (and everybody does from time to time—and precisely because of fuzzy memories), but this is not the only time I’ve found Ehrman misrepresenting verifiable facts—something we may look at further in future posts.

By the way, Hezser does give a specific citation to Bar-Ilan’s estimate of ancient Jewish literacy.

His paper is online here if you care to read it.

19:18

Fr. Perrone on how the post-Vatican II revolution mirrors the English Reformation [Musings of a Pertinacious Papist]

Fr. Eduard Perrone, "A Pastor's Descant" [temporary link] (Assumption Grotto News, January 17, 2016):

January doldrums are setting in, along with the grey skies that induce them. Festivities of the Christmas season seem already well behind us. Yet these were splendidly celebrated here, as I think all will agree, with the generous participation of our parishioners whose reward was to have been a part and witness to the ceremonies of this most joyous season of the year. My thanks to everybody who put forth much effort in assisting to make these days happen. As Easter comes early this year, we will soon be entering the Lenten season, which always seems to be just the needed thing after the excesses of the holidays. I look forward to this greater concentration of spiritual energies in order to ready myself for the demands of Holy Week.

I have been doing reading once again on the period of the Reformation in England. It’s more evident to me now that the liturgical changes that were decreed for the universal Church in the wake of Vatican II mirrored the cruelly imposed demands of the Reformers. In nearly every respect what the sixteenth century revolutionaries foisted upon the people of England were adopted and forced upon the laity of the Catholic Church by the framers of our new liturgy. Could this have been mere coincidence, when so very many features of the Protestant liturgical change were replicated in our experience of the new liturgy? The gradual and near unending series of innovations we witnessed included the ruination of our churches, the barbarous removal of much sacred art, the replacement of tables for altars, the alteration of time-honored prayers of the Roman Missal dating from earliest Christian centuries, the modifications of language and church music, the reduction (but not, however, entire extrication) of words which affirmed the sacrificial nature of the Mass–by these and many other things, the laity were made to feel disorientation, confusion, and suffer much in being forced to swallow much a good deal of impiety along with the legitimate and reverently introduced liturgical changes.

It was unthinkable for a loyal Catholic to have criticized these measures that were mandated by the Church in the 1960s, 70s and 80s, until sometime in the 1990s then-Cardinal Ratzinger, later Pope Benedict XVI, made his own appraisal of the liturgical fallout which deeply and adversely affected the entire life of the Church. While it is true that the liturgy was not the only change that came forth after Vatican II, it was the most consequential thing that affected all else. We are in many areas now recovering from the vertigo of these revolutionary times, but we have also far to go to restore tranquility and well-being of the Church in many ways that were formerly known to us. I have always managed to remain hopeful, even in the midst of critical moments, because of the divinely-implanted gift of faith which assures me that Christ promised to remain with His Church–not apart from it–until the end of time and that hell’s gates would not prevail against it.

Let hope then be the dominant theme to carry you through this new year, and over the slump of post-partum (referring to the Lord’s birth) depression you may be feeling. “God is our refuge and strength; therefore we will not fear...though the mountains be transferred into the heart of the sea.... The Lord of Hosts is with us, our Protector is the God of Jacob” (from Ps. 45).

Fr. Perrone

19:03

Synchronicity []

A few weeks ago, I wrote that our real family is not our natural family, but the Church. Having relationships with those who believe in Christ, receive Him in Holy Communion, and are moving towards holiness must be the focus of our life.

One can go back an read my articles on idolatry of the family, some of the most read and popular posts on the old blog as well as the new. Without the constant awareness that our brothers and sisters in Christ are those with whom we shall share eternity, community falls into a habit of going to Church for Mass and that is all.

The fact is that most of us share the pain of having fallen-away Catholics in our natural families. For those who will not listen to the story of Redemption as promulgated through the one, true, holy, apostolic and Catholic Church, who have fallen back into a darkness of mind, soul, imagination or will, we all must pray.

For those who have made up a version of the Catholic Church in their minds, and, perhaps, in practice, a version which is not in keeping with the truth, we can only pray.

God’s mercy never ends. He calls and calls and calls each soul. We have full use of our free will in accepting Christ and His Church. All people are called, but some say no to the invitation. We must always speak the truth in love, but we must do penance and pray.

But, where do we find the encouragement and strength to deal with such pain in families? From our spiritual family, the Church, we should be able to be given courage and clarity on how to reach out to those fallen away.

I just realized something because of two sermons I heard today. I was baptized on January 16th, 1949, when I was 13 days old. That day changed my life. All who have been baptized have been given great graces, which I wrote about at length on the old blog. But, today, the 17th, I want to think about how 67 years ago, I was brought into the family of the Church by my parents and Godparents.

For this, I am and shall be eternally grateful. On that day, I became a child of God, heir of heaven, brother and sister in Christ, and was freed from Original Sin.

Pray for those who are baptized but not living their baptismal graces. Pray for those who are not baptized and evangelize them.

The early Church was not made up of many Jewish people who had been given the covenant. The Church grew from the conversion of the pagan Gentiles. These are your brothers and sisters.

Honor and cherish them, and if you are not developing relationships with those who are in the family of the Church, do so.

The synchronicity is that I heard two sermons today on this same subject. Not an accident, but a God-incident. Both priests talked about how the Church is our real family, and that we were baptized into the Church to become heirs of heaven and brothers and sisters in Christ.

Do you pursue those Church-family relationships? Treasure your natural family but live with and in your spiritual family. If you are fortunate enough to have a natural family which is also part of the family of the Church, praise God for this gift.

18:42

Dialogue, remembrance, peace highlighted as pope visits synagogue [CNS Top Stories]

IMAGE: CNS/Paul Haring

By Cindy Wooden

ROME (CNS) -- While the Catholic Church affirms that salvation comes through Jesus, it also recognizes that God is faithful and has not revoked his covenant with the Jewish people, Pope Francis said.

Interrupted repeatedly with applause at Rome's main synagogue Jan. 17, the pope said the church "recognizes the irrevocability of the Old Covenant and the constant and faithful love of God for Israel."

The statement, which he already had made in his 2013 exhortation, "The Joy of the Gospel," was repeated in a recent document by the Pontifical Commission for Religious Relations with the Jews. The document reaffirmed Pope Benedict XVI's teaching that the church "neither conducts nor supports" any institutional missionary initiative directed toward Jews.

While frigid winter temperatures finally arrived in Rome, Pope Francis received the warmest of welcomes at the synagogue.

The visit featured an exchange of standing ovations. Members of the Jewish community greeted the pope on their feet applauding and bid him farewell the same way; he stood and applauded with the congregation when honor was paid to the handful of survivors of the Nazi Holocaust who were present for the event.

"Their sufferings, anguish and tears must never be forgotten," the pope said. "And the past must be a lesson to us for the present and the future. The Shoah teaches us that maximum vigilance is always needed in order to intervene quickly in defense of human dignity and peace."

Pope Francis was the third pope to visit the Rome synagogue and Rabbi Riccardo Di Segni, the chief rabbi of Rome, said that in Jewish tradition "an act repeated three times becomes 'chazaqa,' a fixed tradition."

The pope, the rabbi, the president of the Rome Jewish community and the president of the Union of Italian Jewish Communities all recalled the visits of St. John Paul II in 1986 and of Pope Benedict XVI in 2010. And they all spoke of the "new era" in Catholic-Jewish relations that began with the Second Vatican Council and its declaration "Nostra Aetate" on relations with non-Christian religions.

But continued violence in the Middle East and the specter of terrorism also were on the hearts and minds of all the speakers.

"Conflicts, wars, violence and injustice open profound wounds in humanity and call us to reinforce our commitment to peace and justice," the pope said.

"The violence of man against man is in contradiction with every religion worthy of the name and, particularly, with the three monotheistic religions" of Judaism, Christianity and Islam.

Human life is a sacred gift of God, Pope Francis said. "God is the God of life and always wants to promote and defend it; and we, created in his image and likeness, are obliged to do the same."

Catholics and Jews must pray intensely that God would help bring peace, reconciliation, forgiveness and life to the Holy Land, the Middle East and all places where conflict and terrorism are sowing death and destruction.

Interreligious dialogue, he said, must be based on a recognition that all people are children of the same God, who calls them to praise him and to work together for the good of all.

However, he said, the relationship between Christians and Jews is unique because of Christianity's Jewish roots. "Therefore, Christians and Jews must see themselves as brothers and sisters united by the same God and by a rich, common spiritual heritage."

In his speech, Rabbi Di Segni said the Rome Jewish community was welcoming the pope "to reaffirm that religious differences, which should be maintained and respected, must not however be a justification for hatred and violence."

"The Near East, Europe and many other parts of the world are besieged by wars and terrorism," the rabbi said. After decades in which Nazism, communism and other totalitarian ideologies led to such suffering, now "violence has come back and it is fed and justified by fanatic visions inspired by religion."

Dialogue and respect are the answer, he said, and the pope's visit to the synagogue is a sign of that.

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18:33

Selling Euthanasia: It Can Even be an Amusement Park Attraction! [LES FEMMES - THE TRUTH]

Anybody with open eyes is aware that promoting both voluntary and involuntary euthanasia is a hot topic these days. Nurse Diane Valko discusses the alarming trend in her blog post, "Good" News about Dying in America. She describes a doctor's article justifying medical "mercy" murder and ends with:
While Dr. Lundberg’s article is appalling to those of us who refuse to kill our patients or help them kill themselves, it is important for all of us to understand that many of our alleged “experts” are leading us into a cultural as well as medical and legal war over human extermination.
Yes, there are many in the medical profession who would happily put down their patients like a vet puts down a suffering animal. And, indeed, in some places vets are suggesting they can help teach doctors how to kill their patients humanely. Interestingly, however, studies show that vets who do euthanasia have a high suicide rate. Can you imagine the impact on doctors of killing patients made in the image and likeness of God?

 I happened also to come across an article on Mahound's Paradise about a "euthanasia roller coaster." I'd like to think that the designer is simply engaging in black humor, but he seems deadly serious (pardon the pun). In the video below he describes a coaster with G-forces sufficient to rob the brain of oxygen until death occurs. As all these death dealers do, he talks about how "euphoric" the end will be, you know, like starving and dehydrating people to death, although doctors who've looked at his design say nausea and vomiting are more likely companions. Fun way to go, eh? And you get a whole minute to have second thoughts about what you're doing. In the end, it's just one more death machine, a variation of Jack Kevorkian's suicide van.



More and more we are seeing the fulfillment of prophetic voices like Msgr. Hugh Benson, author of Lord of the World, and Arthur Miller, author of Canticle of Leibowiz. In both books euthanasia is readily available to the sick or those just tired of living. In Canticle of Leibowiz those entering a death camp for those dying of radiation sickness after a nuclear war must pass a group of monks with a banner carrying Dante's infernal decree: "Abandon hope all ye who enter here." Suicide is certainly no way to face Judgment.

Euthanasia centers, doctors promoting murder of their patients, scientists designing death machines -- it all points to the increasing aggressiveness of the culture of death. The death peddlers offer despair to those hungry for hope.

So what must we do to stand in opposition and be a sign of contradiction? Those who love the Lord of life need to be just as aggressive in promoting the value of suffering as a means to salvation. One way to do that is to promote the message of Fatima. Those succumbing to the siren song of the death peddlers desperately need Mary's message. Many sinners, she told the little shepherds, go to hell because they have no one to pray or make sacrifices for them.

Don't ever let a second of suffering go to waste, but say, "My Lord, I offer this for love you, for the conversion of sinners, and in atonement for sins against the Immaculate Heart of Mary."

Our Lady of Hope, pray for us.

18:32

Who do you think you are? [Abbey Roads]



Ones conversion experience does not justify the feeling that one is one of the "elect". - Pope Benedict


I wish I had known, or to be more accurate, understood that a long, long time ago.

I keep pondering that statement.  I think it could apply to a lot of experiences, especially mystical, contemplative experiences - insights, knowledge, intuitions, and so on.  Even education - knowledge of scripture, theology, the entire spectrum of religious experience and practice.  It can lead one to adopt the attitude of those who are convinced of their own righteousness and despise everyone else.

Once, long ago, I presumptuously applied this psalm verse to myself: I have more insight than all who teach me, because I do your will.  Really.  If I had known then what I know now.  Indeed, "ones conversion experience does not justify the feeling that one is of the 'elect'".

On the other hand, one should never lose confidence - as St. Teresia Benedicta a Cruce noted:
"In aridity and emptiness the soul becomes humble. Former pride disappears when a man no longer finds in himself anything that might cause him to look down on others." - Science of the Cross 

Sleepwalking, Will Wilson

18:22

Problemmedien [Beiboot Petri]

Es gibt nicht nur Problembären -mittlerweile haben sich auch große Teile unserer Medien zu Angehörigen der Kategorie Problem entwickelt. Nicht nur weil sie anstatt zu informieren und zu berichten, Meinung machen wollen, Ideologien propagieren, Zuhörer, Zuschauer und Leser in ihrem Sinne erziehen wollen und dabei, um diesen Zweck zu erreichen zum Mittel von Manipulation und Desinformation greifen, sondern auch weil die akribische Recherche und kontrollierende Schlussredaktion bei als Feature oder ernstzunehmende Dokumentation angekündigten Beiträgen fehlt. Sogar bei nach Eigenauskunft "Elitesendern" wie arte.
Zwei Beispiele
1. Die arte-"Dokumentation" "Schüsse auf dem Petersplatz" von Moritz Enders und Werner Köhne über das Attentat auf Papst Johannes Paul II.
Beim Betrachten dieser sog. Dokumentation fällt auf den ersten Blick die absolute Unkenntnis der Römischen Kirche, des Vaticans, seiner Geschichte und Traditionen, ebenso des Petrusamtes auf- man erkennt das Fußen auf den teilweise jahrhundertealten schwarzen Legenden sofort. Zur Unkennntnis, der abzuhelfen keine große Mühe gewidmet wird, kommt die negative Voreingenommenheit hinzu, was nicht zur Belastbarkeit der angestrebten Erkenntnisse beiträgt.
Wenn schon so einfachst nachzuprüfende Daten wie die 33-tägige Amtszeit von Papst Johannes Paul I falsch wiedergegeben werden ( der 100-Tage Papst!), wie mag es da erst um weniger genau Bekanntes bestellt sein?
Ali Agca = Auftragskiller der Kurie? (einer der ventilierten Gedankenstränge) Enttäuschte Vaticanum-II-Anhänger, Opus Dei? Alles möglich sagen die Autoren ernsthaft (schließlich habe man im Kirchenstaat- zumindest in früheren Jahrhundert ja auch gern und viel gemordet- wofür allerdings gar kein historisch belastbarer Beweis erbracht wird). Da fallen dann die diversen Geheimdienstvarianten nicht mehr auf- ganz außen vor sind - politisch opportun in Zeiten der Flüchtlingsströme- radikal Islamistische Gruppen -seien sie nun nationalistisch (Graue Wölfe) oder nicht.
Und mit dem Renommee des Senders im Rücken beeinflusst diese unzulängliche Doku alle die Zuschauer, die über keine weiteren Informationen verfügen, fast so negativ wie eine Dan-Brown-Schmonzette.



2. Berichterstattung und Aufarbeitung der "Kölner Geschehnisse"
Nur die massive Einflussnahme der schnellen und aktiven Internet-dienste hat erzwungen, dass überhaupt eine Berichterstattung erfolgte, dann begleitet von massiven Relativierungs- Leugnungs-& Verniedlichungsbemühungen. Schlagartig war das Wort von der Lügenpresse wieder da und axhwer wegzudiskutieren.
Geleugnet wurde, was nicht sein durfte und was am linken Fata-Morgana-Weltbild rüttelte.

Welt-Chefredakteur Dirk Schümer in "Deutschland deine Ängste"  über seine Kollegen:

„Der Vorwurf, den Nazis in die Hände zu spielen, hat bei uns eine demokratische Auseinandersetzung über das Für und Wider der massenhaften Zuwanderung erledigt, bevor sie überhaupt beginnen konnte. Inzwischen bekunden vierzig Prozent der Deutschen, nur noch hinter vorgehaltener Hand oder besser gar nicht über dieses doch immerhin existenzielle Thema zu sprechen. Eigentlich undenkbar für eine offene
Gesellschaft.“


MAULKÖRBE MUTIEREN ZU LAUTSPRECHERN
"Wie es jenen ergeht, die wie Roland Tichy früh anfingen, diesen fatalen Maulkorb zum Thema zu machen, streift Schümer indirekt: „Ein ehemals legendärer Reporter, der sich ein Leben lang an seinem Nazi-Vater abgearbeitet hatte, sah in Kritikern des ‚Wir schaffen das‘- Mantras seiner geliebten Kanzlerin ‚Salonhetzer‘
am Werk – ein Wort, direkt aus dem Wörterbuch seines väterlichen Unmenschen.”

Bemerkenswerte Passage: „Samuel Schirmbeck, früher ARD-Korrespondent in Algerien, hat die Lebenslüge der Linken in einem Essay beschrieben: Die Kultur der ökonomischen Verlierer in arabischen Gesellschaften harmoniert prächtig mit den ideologischen Verlierern in westlichen Gesellschaften. Möglich wird diese unheilige Allianz durch das höhere Ziel: Man kämpft ja gegen den Faschismus, der die Flüchtlinge latent bedroht. Diese pubertäre Zweiteilung der Welt in ‚Antifa‘ und den bösen Rest, wie er das Denken gewaltbereiter Autonomer seit je beherrscht, ist in der Mitte der Gesellschaft angekommen. Es ist so schön einfach: Wer sich, vor allem verbal, für Flüchtlinge einsetzt, gehört zu den Guten. Wer kritische Anmerkungen macht, zählt zu den Bösen.“

Das wirft kein gutes Licht auf die Frage, wie es da wohl mit der Glaubwürdigkeit der Berichterstattung über andere Themen bestellt ist.

Hier kann man sich einen sehr lesenswerten Beitrag zu Notlügen und Geschichtsklitterungen unserer wackeren Meinungsvertreter zu Gemüte führen:   klicken








18:19

Auto-da-fé [ignatius his conclave]

In preparation for the five hundredth Anniversary of the Reformation, the Lutheran World Federation (LWF) and the Pontifical Council for Promoting Christian Unity (PCPCU) have invited Lutheran churches and Catholic bishops’ conferences across the world to join together in expunging the sixteenth century.

Said Cardinal Kurt Koch, head of the Pontifical Council: ‘Statues have been toppled and books burned in the past, but this is the first time that church authorities have combined to eliminate an entire era.’

LWF General Secretary Rev. Dr Martin Junge agreed: ‘There is simply no place in the modern ecumenical world for the sort of principled fanaticism which people associate with the Reformation period. We should condemn it to the dust-bin of history.’

The campaign, which will have a radical effect on the teaching of Church History in schools, universities and seminaries, will begin on Reformation Day 2017 with a public burning of an effigy of Leo X in front of the European Court of Human Rights in Strasbourg.

On the following day the decretals of the Council of Trent will be solemnly burnt in St Peter’s Square in the presence of Pope Francis, and from the funeral pyre will emerge an aluminium Dove of Peace representing the Spirit of Vatican II.

Lutherans are also considering similar events, to be notified at a later stage.

Destroying Icons

Further details from:
Rev. Árni Svanur Daníelsson, LWF Head of Communication, Tel: +41 22 791 6367
Monsignore Dr. Matthias Türk, Pont. Consiglio per la Promozione dell`Unità dei Cristiani, VA-00120 Città del Vaticano, Tel.: +39.06.698.84385, Fax.: +39.06.698.85365.


17:46

Next Sunday, January 24 [Fr Hunwicke's Mutual Enrichment]

What a pity that the CBCEW has parked Racial Justice Day onto what, this year, is the Sunday within the Octave of Prayer for Christian Unity. Yet another indication, I suppose, of how far "Unity" has now slipped from being a sexy cause. The "Liturgy Office" Website says that RJD is now permanently on the Third Sunday before Lent. What has Septuagesima done to deserve this? According to

17:33

The Angel of Trans-Amazonia [Over the Rhine and Into the Tiber]

I opened at random this morning our would-be confirmand’s new sacramental preparation book distributed today by our territorial parish.  On page 24 of RCL-Benziger’s Confirmation is a two-page hagiographical spread on progressive local “martyr” Dorothy Stang, a member of the Sisters of Notre Dame de Namur from Dayton who was murdered ten years ago defending the jungles of South America.  To make matters worse, the publishers have the audacity to liken her to St. Anthony of the Desert, whose memorial is coincidentally on today’s date.  They dub her “the Angel of Trans-Amazonia.”

 

FWIW, we home-catechized our middle-schooler’s three older siblings for confirmation largely because of the progressive agitprop masquerading as Catholicism foisted upon the parish by the since-gone dissenting baby-boomers on staff. The parish education programs are now in generally more reliable hands, but surely we can do better than this silliness from RCL-Benziger.


17:01

WE MUST EXPECT TEMPTATION – A Sermon From The Cure D’ Ars [Traditional Catholic Priest]

It is most unfortunate for ourselves if we do not know that we are tempted in almost all our actions, at one time by pride, by vanity, by the good opinion which we think people should have of us, at another by jealousy, by hatred and by revenge. At other times, the Devil comes to …

The post WE MUST EXPECT TEMPTATION – A Sermon From The Cure D’ Ars appeared first on Traditional Catholic Priest.

16:16

Cana and St. Anthony [Charlotte was Both]

Cana and St. Anthony

13:43

The AOC’s New Evangelization Repellent [Over the Rhine and Into the Tiber]

Re-posting this from my Facebook page, where one commenter remarked on what a negative effect the Archdiocese of Cincinnati’s nonstop fundraising abuses of the liturgy must have on those returning to the Church during and after Christmas:

So CMA Sunday is upon us in the Archdiocese of Cincinnati. That means all local pastors are required by the Archbishop to play a fundraising video at Mass in place of the homily (in clear violation of liturgical norms) to benefit the Catholic Ministries Appeal. This comes on the heels of the just-concluded “One Faith, One Hope, One Love” campaign, which for four straight weeks had one Eastside parish otherwise renowned for its orthodoxy similarly replace the homily with fundraising appeals by laymen and videotaped local celebrities. Enough already! The AOC may be squeezing an extra nickel or two out of the faithful, but they are trivializing the Mass and turning the one encounter most Catholics have each week with the Gospel into a cheap shakedown. Can we please just stop?


13:32

Cardinal Zen calls out Francis, Parolin and the whole Vatican for the betrayal of the Catholic Church in China! "Would our diplomats advise Joseph to go and humbly beg for dialogue with Herod!?" [Vox Cantoris]

Communist appointed bishop in 2010
Last March 2015, I wrote about what I see as a sell-out by the Vatican of the faithful Catholics of China, the real Bishops and the great Martyrs against Communism. It is a reminder of the Ostpolitik of John XXIII and Paul VI which sold out the great Cardinals Mindzenty and Slipyj and millions of others behind the old Iron Curtain.


I have reposted the article one below this and a post from the great Cardinal Zen, Emeritus of Hong Kong. It is a wake-up call for these Romans who would cede to the atheistic communists the authority to suggest bishops with the Pope becoming no more than a rubber stamp. 

This papacy and the malefactors behind it must be called out for this betrayal of the Church in China and the tens of thousands of faithful who endure the persecution as well as the faithful bishops and priests who minister to them and are persecuted for the Faith.

They will pay dearly in eternity for this crime.



What will 2016 bring the Church in China
by Cardinal Joseph Zen Zi-kiun

I have not spoken about the Church in China on my blog for some time now. Certainly not because I am too busy to do so (busy as I may be, I will never lose interest of our Church in China), not because I fear criticism of my ideas (at my age I have nothing to gain or lose).

No, the problem is that I'd like to give some good news, but, as you will note, my fate is that of the prophet Jeremiah. I have searched at length for some good news, but have found none. I realise that during this season of Christmas and the New Year, my complaints are somewhat “extra chorum", but I cannot be a dog without a bark.

A.

I remember that at the beginning of last year the newspaper Wen Wei Po announced jubilantly that "relations between China and the Vatican will soon have a good development." Soon after, the Vatican Secretary of State said that "the prospects are promising, there is a desire for dialogue on both sides." I had my doubts about this unexpected wave of optimism, I saw no basis for this optimism. More than a thousand crosses were removed from the top of the churches (in some cases the churches themselves have been destroyed). After so long, we can no longer delude ourselves that this was anything beyond an episode of some local official’s exaggerated zeal. Several seminaries have been closed. Students of the National Seminary in Beijing were forced to sign a declaration of loyalty to the Independent Church, promising also to concelebrate with illegitimate bishops (otherwise they would not receive a diploma at the end of their studies). The Government is continuously strengthening a church that now objectively is already separated from the universal Catholic Church; with enticements and threats they induce the clergy to perform acts contrary to the doctrine and discipline of the Church, denying their conscience and their dignity.

B.

In the latter half of 2015, there were some promising events which however failed to live up to expectations. Bishop Wu Qin-jing of Zhouzhi, ten years after his episcopal ordination, was finally installed as bishop, but has yet to pay the price of a compromise (see my blog of 14 July 2015).

Shortly after, Bishop Zhang Yinlin Anyang was ordained. Even some usually cautious Catholic media rejoiced saying that everything had gone well. They pointed out that this ordination is the first after the last three years of contacts between Rome and Beijing, and also the first in Pope Francis’ pontificate, presenting the event as a good start.

It is this last statement that scares me, because the process included a "democratic election", the reading of a "decree of appointment by the (so-called) Episcopal Conference of China" and the canonically un-clear position of a consecrating bishop . A similarly abnormal process took place three years ago, does it deserve our rejoicing? (See my blog of 7 September 2015).

C.

In October comes the big news: A Vatican delegation was in Beijing, there was a meeting. The Holy See gave no news of it. Father Heyndrickx Jeroom broke the news (of course he knows everything). He says: "They did not discuss sensitive issues like Bishop Su Zhimin of Baoding still in detention, or such as Bishop Ma Daqin of Shanghai to house arrest for more than three years (but these problems should be resolved before any negotiations? Otherwise Obviously there is goodwill on the part of Beijing). They focused on the issue of appointing bishops (of which model? Like with Anyang?). After the meeting, the delegation paid a visit to Bishop Li Shan of Beijing and the National Seminary where they met with Ma Ying Lin (Father Heyndrickx said that these are signs of goodwill on the part of Beijing, I think instead that they were acts of homage imposed by Beijing)".

Later the Vatican Secretary of State also confirmed that there was a meeting and that it was "very positive" and this "would be part of a process that will hopefully end with an agreement." Pressed by some journalists as to whether there was real progress, Cardinal Parolin responded: "The fact that we speak is already positive." It seems that there is no agreement in sight as of yet.

D.

So what is the formula now under discussion for the appointment of bishops? As an old Cardinal out on the peripheries, I have no way of knowing, let alone guessing.

A recent article "A winter of darkness for religions in China" by Bernardo Cervellera on AsiaNews, says: "From information that has arrived from China it would seem that Beijing’s proposal is limited to complete recognition by the Holy See for all official bishops (even illegitimate and excommunicated bishops), without any mention of the unofficial bishops and those in prison; Vatican approval of the government recognized Council of Bishops, which excludes underground bishops; approval of the competency of this Council (and not the Pope) in the appointment of new candidates to the episcopacy who will be "democratically" elected (in short according to the suggestions of the Patriotic Association). The Holy See must approve the Council’s appointment and has a weak veto only in "severe" cases, which must be justified if used. If the Holy See’s justifications are considered "insufficient", the Council of Bishops may decide to proceed anyway".

If this information is accurate, can the Holy See accept the claims of the Chinese counterpart? Does this approach still respect the true authority of the Pope to appoint bishops? Can the Pope can sign such an agreement? (Pope Benedict said: "The authority of the Pope to appoint bishops is given to the church by its founder Jesus Christ, it is not the property of the Pope, neither can the Pope give it to others").

Do our officials in Rome know what an election is in China? Do they know that the so-called Episcopal Conference is not only illegitimate, but simply does not exist? What exists is an organism that is called "One Association and One Conference", namely the Patriotic Association and the Bishops' Conference always work together as one body, which is always chaired by government officials (there are pictures to prove it, the Government does not even try more to keep up appearances, it starkly flaunts the fact that they now manage religion!). Signing such an agreement means the authority to appoint bishops delivering into the hands of an atheist government.

This scheme is often compared to a (poorly defined) Model Vietnamese, but it is much worse. The Vietnamese model is based on an initiative that began with the Church in Vietnam, the true Catholic Church in Vietnam. In China on the other hand, the so-called Association and Conference hide the reality that it is the Government calling the shots.

Even in Eastern Europe of the past, such as in Poland and Czechoslovakia, it was the Church that took the initiative and then gave the Government veto power. In doing so, even if the government vetos a proposal for the hundredth time, it is still the Church that presents a candidate and makes the appointment. If the Government insists on a veto, it will only prolong the impasse, and it will still allow the Church time to look for a suitable candidate. But it is unthinkable to leave the initial proposal in the hands of an atheist Government who cannot possible judge the suitability of a candidate to be a bishop. Obviously, if the Church gives in to pressure from the government, the only result – despite proclamations to the contrary – is that it will have sold out the pontifical right to appoint bishops. Can this happen? According to an article written by a certain András Fejerdy: "For pastoral reasons - that is, because the full administration of the sacraments requires completely consecrated bishops - the Holy See believed that the completion of the Hungarian Bishops' Conference was so urgent that it accepted a solution that formally did not upset the canonical principle of free appointment, but that in practice gave the regime a decisive influence in choosing the candidates”.

UCAN News reports recent news from Chengdu (Sichuan): "Shortly after the visit of the Vatican delegation to Beijing, the Holy See approved the episcopal candidate elected in May 2014". Is this also a case of "not upsetting the canonical principle of free appointment, but …in practice giving the regime a decisive influence in choosing the candidates "?

E.

It is said that dialogue focused on the issue of the appointment of bishops, but there are many other pending problems, when and how will they be resolved?

The aforementioned AsiaNews article stated, again based on information received from China: "Beijing (demands) the Holy See’s recognition of all the official bishops, even the illegitimate and excommunicated ones." I wonder: is it only the government that makes these demands, without repentance of those concerned? Will the excommunicated only be released from excommunication or even recognized as bishops? Even without any act of repentance? Has the mercy of God come to this? Will the faithful be obliged to obey these bishops?

So much remains to be resolved.

Illegitimate bishops who have been excommunicated have abused the sacramental power (including ordination of deacons and priests) and judicial (assigning offices) and the Holy See seems to be without rebuke for them. 

Legitimate bishops who participated in illegitimateepiscopal ordinations, one, two, even three, four times, without ever having asked for forgiveness, or having received forgiveness from the Holy Father. Also those who took part in the so-called Assembly of Representatives of Chinese Catholics (the clearest symbol of a schismatic church).

Shortly after the Vatican delegation’s journey to Beijing began, the government organized a large gathering of Church leaders, forcing on that occasion a celebration of all the bishops, legitimate, illegitimate and excommunicated. These are all objectively schismatic acts. The government now can string along a large number of bishops, resulting in an irrecoverable loss of dignity. If the Holy See signed some agreement with the Government without clarifying all these things, it will cause a severe wound to the conscience of the faithful.

F.

Obviously our underground communities are non-existent for the Government. But now is even the Vatican ignoring them in negotiations, to appease their Chinese counterparts? To "save the day" will we abandon our brothers and sisters? But they are the healthy limbs of the Church! (Of course, they too have their problems, especially when dioceses remain without bishops, which can only lead to disorder). Is silencing the underground community to please the government not a form of suicide?

In the recent negotiations there has been no mention of the case of Msgr. James Su Zhimin in prison for 20 years. Nor of Msgr. Thaddeus Ma Daqin of Shanghai under house arrest for more than three years because these issues have been deemed "too sensitive"!?

In early September, some of the Shanghai faithful who were in prison for a long time, along with their relatives, went on a pilgrimage to Rome to commemorate the sixtieth anniversary of the outbreak of the great persecution on September 8, 1955. The understanding was: "Do not make any noise, the past is past, we have to look forward"!?

On a diplomatic level, the underground communities are the ace in the Holy See’s deck; if we amputate these limbs, what have we left in diplomatic standings to induce the other party to agree to our terms? By now, the government controls nearly all the official communities, while the underground communities are kept at bay by the Holy See. What do they still need so come to terms? They only need the signature of the Holy Father, a blessing, for this "Chinese Church." Beijing has no intention of negotiating, only making demands. After such a signature they will oblige the faithful of the underground community to come out and surrender to those who were illegitimate bishops for a long time, maybe even excommunicated, but now, with a clean slate, without even showing any repentance, leaning only on the Government for their legitimacy, have become bishops in their own right.

G.

What makes me restless is the sight of our Eminent Secretary of State still intoxicated by the miracles of Ostpolitik. In a speech last year, at a Memorial for Card. Casaroli, he praised the success of its predecessor in having secured the existence of the Church hierarchy in the communist countries of Eastern Europe. He says: "In choosing candidates for the episcopate, we choose shepherds and not people who systematically oppose the regime, people who behave like gladiators, people who love to grandstand on the political stage." I wonder: Who had he in mind while making this description? I fear that he was thinking of a Cardinal Wyszynski, a Cardinal Mindszenty, a Cardinal Beran. But these are the heroes who bravely defended the faith of their people! It terrifies me to think this way and I sincerely hope that I am wrong.

On the day that an agreement is signed with China there will be peace and joy, but do not expect me to participate in the celebrations of the beginning of this new Church. I disappear, I will start a monastic life to pray and do penance. I will ask the forgiveness of Pope Benedict for not being able to do what he was hoping that I could I do. I will ask Pope Francis to forgive this old Cardinal from the peripheries for disturbing him with so many inappropriate letters.

The innocent children were killed, the angel told Joseph to take Mary and the Child and flee to safety. But today would our diplomats advise Joseph to go and humbly beg for dialogue with Herod!?

P.S.

Please let it not be said that I believe the only line is that of either or, of “official or unofficial”. The vast majority of the clergy and lay people who belong to the official community are faithful to the authority of the Holy Father. Many are suffering enormously because of the abnormal situation of their Church, they are saddened by the weakness or lack of rectitude of their pastors, sometimes they even try to prevent them from falling further. In many cases a united clergy and a faithful people can defend their pastor from further bullying from the Authorities.


© Asia News

12:55

Star Gazing [Laudator Temporis Acti]

Aratus, Phaenomena 469-476 (tr. A.W. Mair):

If ever on a clear night, when Night in the heavens shows to men all her stars in their brightness and no star is borne faintly gleaming at the mid-month moon, but they all sharply pierce the darkness—if in such an hour wonder rises in thy heart to mark on every side the heaven cleft by a broad belt, or if someone at thy side point out that circle set with brilliants—that is what men call the Milky Way.

εἴ ποτέ τοι νυκτὸς καθαρῆς, ὅτε πάντας ἀγαυοὺς
ἀστέρας ἀνθρώποις ἐπιδείκνυται οὐρανίη Νύξ,        470
οὐδέ τις ἀδρανέων φέρεται διχόμηνι σελήνῃ,
ἀλλὰ τά γε κνέφαος διαφαίνεται ὀξέα πάντα—εἴ
ποτέ τοι τημόσδε περὶ φρένας ἵκετο θαῦμα,
σκεψαμένῳ πάντη κεκεασμένον εὐρέϊ κύκλῳ
οὐρανόν, ἢ καί τίς τοι ἐπιστὰς ἄλλος ἔδειξεν        475
κεῖνο περιγληνὲς τροχαλόν, Γάλα μιν καλέουσιν.


471 διχόμηνι A: νεόμηνι MES
My "lesse Greek" led me to scratch my head over πάντη in line 474, thinking it should be πάντῃ, with an iota subscript beneath the eta. Liddell-Scott-Jones, s.v. πάντῃ, don't give πάντη as an alternate spelling, but Pape-Sengesbusch-Benseler do: "πάντη, auch πάντῃ."

On these lines see Emanuele Dettori, "Arat. 469-476: Una Risposta a Il. 8,555-559?", Rheinisches Museum für Philologie 151 (2008) 426-429. Here are the lines from the Iliad (8.555-559; tr. A.T. Murray, rev. William F. Wyatt):
Just as in the sky about the gleaming moon the stars shine clear when the air is windless, and into view come all mountain peaks and high headlands and glades, and from heaven breaks open the infinite air, and all the stars are seen, and the shepherd rejoices in his heart...

ὡς δ᾽ ὅτ᾽ ἐν οὐρανῷ ἄστρα φαεινὴν ἀμφὶ σελήνην
φαίνετ᾽ ἀριπρεπέα, ὅτε τ᾽ ἔπλετο νήνεμος αἰθήρ·
ἔκ τ᾽ ἔφανεν πᾶσαι σκοπιαὶ καὶ πρώονες ἄκροι
καὶ νάπαι· οὐρανόθεν δ᾽ ἄρ᾽ ὑπερράγη ἄσπετος αἰθήρ,
πάντα δὲ εἴδεται ἄστρα, γέγηθε δέ τε φρένα ποιμήν
...

12:43

Tridentine Community News - A response to Charles Msgr. Pope: The unseen growth of the TLM [Musings of a Pertinacious Papist]


"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (January 17, 2016):
January 17, 2016 – Second Sunday After Epiphany

Unseen Growth of the Tridentine Mass

Quite a bit of discussion took place over the past week in the wake of a January 7, 2016 article in the National Catholic Register written by Msgr. Charles Pope. Msgr. Pope is one of the principal celebrants of the Extraordinary Form in the Archdiocese of Washington, DC, previously assigned to the principal site for the Tridentine Mass there, St. Mary Mother of God in the Chinatown district. To this day he remains a sought-after celebrant and is one of few voices for tradition in that archdiocese.

Msgr. Pope posited that growth in Tridentine Mass attendance has topped off. Citing what he admits is only “anecdotal evidence”, he points out that attendance at a monthly Solemn High Mass, presumably at St. Mary’s, has dropped to one-third of what it used to be circa 1990. He suggests that Catholics are not doing an effective job of evangelizing the Traditional Mass, and that its future is in question unless attendance grows.

Some of his points have merit: It can grow wearisome, for example, to read comments on blogs in which posters contend that not enough is offered by their local Mass sites, e.g.: “We need catechetical programs, support groups for homeschooling parents, and more parish activities.” Just who do these posters think make such things happen? It’s not some amorphous “they” out there; it’s parishioners like you and me. The Tridentine Mass scene in our era is largely a lay-led movement. If one wants more activities offered at a Latin Mass site, one should be prepared to pitch in and organize them before complaining that they don’t exist.

On the other hand, the situation in and around Washington, DC is sufficiently complex to warrant a more thorough analysis of Msgr. Pope’s observations. The Beltway region consists of three dioceses: Washington, Baltimore, and Arlington, Virginia. The Arlington diocese happens to be one of North America’s overachievers: it has the highest percentage of parishes offering the Extraordinary Form of any diocese in our continent. Most of those began post-Summórum Pontíficum. When more sites debut, they don’t solely attract newcomers to the Traditional Mass; some of those who formerly traveled longer distances may prefer to commute to a closer Mass. It is undeniable that the proliferation of Masses in the DC region has – understandably – caused attendance at some of the older sites to decline.


Msgr. Pope proceeds to cite the “low” attendance of 200 families at the now-condemned Shrine of Christ the King in Chicago as further proof that attendance has peaked, failing to note that the Chicago Archdiocese trails only the Diocese of Arlington in number of TLM sites among North American dioceses, with some in beautiful historic churches in more central locations.

Sacred music expert Jeff Ostrowski published a rebuttal to Msgr. Pope’s piece on the Corpus Christi Watershed web site, including the above graph depicting growth in weekly Tridentine Mass sites.

For proof of growing clerical support for the TLM, the Fraternity of St. Peter published a graph of its membership numbers.



Of vital importance when assessing the big picture is the new phenomenon of one-time-only or sporadic Tridentine Masses taking place. Their irregular character prevents them from being listed on the various directories of Extraordinary Form Masses, thus any study that uses those directories to count the number of Masses is actually ignoring a significant number of the Masses being held. It is primarily because of the freedoms granted by Summórum in 2007 that sporadic Masses can take place with such ease. Examples of such special Masses include:
  • Juventútem Masses, held at different churches each month
  • Funerals, weddings, bus tour, and special event Masses
  • Irregularly scheduled Masses, locally including those at St. Albertus, St. Joseph, and Our Lady of the Scapular Churches
In summary, while Msgr. Pope’s warnings against passivity and complacency are indeed valid, his anecdotal experience does not match the evidence that growth continues to occur. By way of analogy, we are at a stage of growth comparable to when suburban shopping malls began to proliferate. Yes, they stole business from large downtown department stores, and yes, the new stores may be smaller than the old ones, but the amount of retail commerce overall has grown as shopping has become more convenient and closer to people’s homes.

Tridentine Masses This Coming Week
  • Mon. 01/18 7:00 PM: Low Mass at St. Josaphat (St. Prisca, Virgin & Martyr)
  • Tue. 01/19 7:00 PM: Low Mass at Holy Name of Mary (Ss. Marius, Martha, Audifax, & Abachum, Martyrs)
[Comments? Please e-mail tridnews@detroitlatinmass.org. Previous columns are available at http://www.detroitlatinmass.org. This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for January 17, 2016. Hat tip to Alex Begin, author of the column.]

12:30

Is the sell-out of Mindzenty and Slipyj for "Ostpolitik" about to be repeated in China? [Vox Cantoris]

Originally published on March 27, 2015.

Last week, a friend with strong ties to various figures in the Holy See told me over lunch something brewing on the front-burner in Rome. I was sworn to refrain from blogging and even now, cannot say more that I know but there is a story made public earlier this week by Sandro Magister. 

Is this potential of diplomatic relations between The Holy See and the communist People's Republic of China something which we've seen this before? Is history is repeating itself?


St. Augustine Zhao Rong & Companions, Ora Pro Nobis! Chinese Martyrs.
Is the Ostpolitik of Paul VI and the sell-out of Hungary and Ukraine and the great Cardinals Mindzenty and Slipyj about to repeated by making a deal with the devil himself?

Is the persecution of Roman Catholics in the People's Republic of China to be ignored for the sake of diplomatic prestige and convenience?


Are the Vatican diplomats, held at bay by Benedict XVI, ready to put before Pope Francis the selling out of millions of Catholic bishops, priests, religious and laity who gave up their lives for their faith rather than submit to the communist devils?


What is the price for relations with China?


What will this mean for the Nunciature in Taiwan and the Catholics there?



Click above for link to Ignatuis Press
Will the Church recognise these schismatic bishop of the Chinese Patriotic Association who sold-out to the communists and still not find a way for the good bishops and priests and religious of the Society of St. Pius X to find a sure way home and a secure structure in which to evangelise?

What would relations with China mean for its evil "one-child policy" and forced abortion upon women? Will the Church demand it be dropped for recognition and diplomatic relations?


What would it mean for the real Catholic Church in China, that which is underground; will they become the new schismatics?


What of the opinion of the great Emeritus Cardinal Zen of Hong Kong; who says, "no agreement is better than a bad agreement? 


Are we about to see the Catholic Church make an equivalent deal as Obama with Iran on nuclear weapons for the sake of an agreement?


Perhaps there has been too much reading around the Vatican of Mao's Little Red Book and not enough about The Red Book of Chinese Martyrs.


http://chiesa.espresso.repubblica.it/articolo/1351013?eng=y

The Cardinals Are Dueling Over China, but the Mandarins Dominate the Game“No agreement is better than a bad agreement,” says Zen, criticizing secretary of state Parolin. The pope is keeping silent. And Shanghai remains without its bishop, under arrest for three years
by Sandro Magister


ROME, March 25, 2015 – “Do I want to go to China? Absolutely: tomorrow! All the Church is asking for is freedom for its mission, no other condition." This is what Francis said on August 18 of last year, while he was crossing over Chinese airspace, the first time any pope had done so.
Seven months have gone by since then, and the statements of readiness for “fruitful dialogue” have multiplied. On the Vatican side, with the voices of cardinal secretary of state Pietro Parolin and of Fr. Federico Lombardi. And on the Chinese side from the mouth of the spokesmen of the foreign ministry, Hua Chunying and Hong Lei.
At the beginning of March Fr. Lombardi granted a long interview to Phoenix TV, a Hong Kong television channel close to the central government. In it, among other things, he expressed hopes for an agreement on episcopal ordinations in China similar to the one in place in Vietnam – set up by none other than Parolin when he was undersecretary for relations with states – in which the Holy See presents its candidate to the government and if this does not approve presents another, until there is agreement on both sides.
In the name of the Chinese foreign ministry, spokesman Hong Lei echoed the interview with Fr. Lombardi with soothing statements released to the English-language newspaper “Global Times,” an outlet of the communist party. These were accompanied, however, by this tap on the brakes:
“Beijing on Thursday [March 12] urged the Vatican to face the historical tradition and reality of Catholics in China, after the Vatican reportedly suggested a joint review on bishop ordination.”
In effect, the ordinations of bishops are a crucial question for the Catholic Church in China. With Mao Zedong in the 1950’s the communist authorities appropriated the appointment of bishops, creating the structures of a Church subservient to the regime, independent of Rome and potentially schismatic, as well as being in conflict with the Chinese bishops and priests faithful to the pope but not recognized by the government and therefore in a situation of permanent illegality and of dramatic vulnerability.
After the end of Maoism, the Holy See succeeded in reconciling some of the illegitimate bishops with itself. But the authorities of Beijing never abandoned the “tradition” inaugurated by Mao, which continues to have its executive and supervisory body in the so-called patriotic association of Chinese Catholics and its formal expression in a puppet episcopal conference never recognized by Rome.
Vatican efforts to reconstruct the unity and fidelity of the Chinese Church reached their peak with the publication in 2007 of a letter from Pope Benedict XVI to the Catholics of China, a document that Pope Francis has confirmed, calling it “fundamental” and “timely” and thereby accepting its guidelines:
> Letter...
That year Benedict XVI also set up a commission expressly dedicated to examining the case of China, made up of officials of the secretariat of state and of the congregation for the evangelization of peoples, of representatives of the Chinese bishops, of missionaries and experts. The commission met periodically and there was a prominent role on it for Hong King cardinal Joseph Zen Ze-kiun.
But the Chinese authorities continued to ordain bishops not recognized by Rome. The latest two, installed in 2011 in the dioceses of Leshan and Shantou, were excommunicated by the Holy See, which also asked the bishops who had taken part in the illicit ordinations to justify their actions, on pain of excommunication for them as well.
The following year came the most spectacular case, that of the new coadjutor bishop of the archdiocese of Shanghai, Thaddeus Ma Daqin. Ordained on July 7 of 2012 with the approval of both the Holy See and the Chinese government, he quit the patriotic association on the same day, obeying the 2007 letter of Benedict XVI, which defined membership in the association as incompatible with fidelity to the Church. And because of this he was immediately punished with house arrest, which made it impossible for him to take up the succession of the elderly archbishop of Shanghai, Aloysius Jin Luxian, who died in April of 2013.Since then the diocese of Shanghai has remained headless, with its legitimate bishop still under house arrest, bearing witness at a high price to fidelity to the universal Church.
But meanwhile the pope has changed. Benedict XVI has been succeeded by Francis. And the diplomats have regained power in the Vatican.
With the new pope, the commission for China has not been convened again. The combative approach of confrontation with the regime embodied by Cardinal Zen has been replaced with an approach of reiterated offerings of dialogue and of silence on the painful points.
To their own advantage, the proponents of this diplomatic approach attribute to themselves the cessation of the appointment of illegitimate bishops since 2012.
But on the part of Rome, the appointments of faithful bishops have also ceased. With the consequence of a growing number of dioceses deprived of leadership.
The resumption of illegitimate ordinations also continues to hang like a sword of Damocles. Last January it was the ministry of religious affairs that threatened a new batch of appointments without papal mandate in 2015.From what has leaked out, the Vatican authorities are trying to coax Beijing into an agreement on the appointment of bishops according to the model of Vietnam.
And in order to reach this goal they are willing to keep public silence on everything. Even on the most offensive prevarications of the Chinese authorities toward the Catholic Church.
Silence on the enduring impediment on the bishop of Shanghai’s exercising his office.
Silence on the disappearance of Bishop Cosma Shi Enxiang of Yixian, in Hebei, arrested on Good Friday of 2001 and imprisoned in an unknown location. Last January 30 his relatives were given the news of his death, at the age of 93, news that was afterward retracted confusedly and without explanation.
Silence on the disappearance of another bishop, James Su Zhi-min of Baoding, taken away by the police 18 years ago and never heard from again.
The official Vatican media are silent on everything that could irritate the Chinese authorities. For information on the persecution of the Church in China, the most timely and trustworthy Catholic source is the online agency “Asia News,” published in Italian, English, and Chinese, founded and directed by Fr. Bernardo Cervellera of the Pontifical Institute for Foreign Missions.
On the other hand, beating the drum with boundless optimism for the approach currently adopted by the Vatican diplomats is the journalist and expert on China Gianni Valente, a friend of Jorge Mario Bergoglio from before his election as pope and a writer for “Fides,” the online agency of the Vatican congregation for the evangelization of peoples, as well as being a prominent contributor to the portal “Vatican Insider.”
The historical model to which Valente refers, in dealing with the question of China, is the “Ostpolitik” practiced by the Vatican with the regimes of the Soviet empire, overlooking the fact that at the time this diplomatic stance was balanced and ultimately supplanted by the different approach that had in John Paul II its victorious protagonist.
And also today the diplomatic steps underway in China do not fail to raise criticisms.The most explicit and authoritative of these come from Cardinal Zen, who gave a lively reaction last February 17 to two interviews - with “leading questions,” according to him - conducted by Valente for “Vatican Insider” with two Chinese bishops in communion with Rome:
> Zen: It looks like someone is trying to shout us down
Referring explicitly to secretary of state Parolin, Zen warned against concession: “No agreement is better than a bad agreement. We cannot, pro bono pacis, tolerate an agreement which betrays our identity.”
This was followed by another interview “steered” by Valente with a third Chinese bishop. And also the publication, by “Vatican Insider,” of a stinging “ad personam” invective against Cardinal Zen, signed by a Chinese priest and blogger, Paul Han Qing Ping:
> "Cardinal Zen, don’t you believe in miracles?"
And then again by a defense on Valente’s part of the Vietnam model in the appointment of bishops. The limitations of which were however brought to light by “Asia News,” in a letter from a Vietnamese Catholic and above all in an editorial by Fr. Cervellera on the grave risks of the Vatican’s striking a diplomatic agreement without first establishing commitments in terms of religious freedom:
> Nothing to toast between China and the Vatican: Beijing wants complete control
Freedom for the Church, without conditions, is exactly what Pope Francis has said that he wants, in his most explicit statement on China so far, seven months ago.
After which he has said nothing more about this. On January 19, flying over China for a second time, he limited himself to saying, after justifying the lack of an audience with the Dalai Lama: “The Chinese government is considerate, and we too are considerate and do things step by step, as things are done in history.”
Not one word on China, not even in the speech that the pope had given to the diplomatic corps a week before.

The guidelines of the 2007 letter of Benedict XVI are still in place. But between Parolin and Zen, Francis seems to side with the former.
___________

The three interviews of Gianni Valente with the three Chinese bishops criticized by Cardinal Zen:
> Joseph Wei Jingyi, Bishop of Qiqihar
> Joseph Han Zhi-hai, Bishop of Lanzhou
> Paul Xie Ting-zhe, Bishop of Urumqi
__________

All of the previous articles on this topic:
> Focus on CHINA
__________
In the photo, Cardinal Zen, behind the banner, demonstrates in Hong Kong for the truth on the disappearance of Bishop Cosma Shi Enxiang.

12:19

Every migrant has a story and culture of value, Pope Francis says [CNA Daily News - Vatican]

Vatican City, Jan 17, 2016 / 05:19 am (CNA/EWTN News).- On Sunday Pope Francis offered special greetings to 6,000 migrants and refugees who were gathered in S. Peter’s Square, telling them not to be discouraged by negative experiences, but rather to find hope in the Lord.

“Dear migrants and refugees, each one of you carries within yourself a story, a culture, of precious value; and often unfortunately experiences of misery, oppression and fear,” the Pope said Jan. 17.

He spoke to an especially large crowd gathered in St. Peter’s Square for his Angelus address, which fell on the same day as the World Day of Migrants and Refugees. The day was also celebrated as a special Jubilee of Migrants as part of Francis’ larger Jubilee of Mercy.

In October Pope Francis issued a special message for the day, titled “Migrants and Refugees Challenge Us. The Response of the Gospel of Mercy.”

In his comments Sunday, Francis told the migrants that their presence in the square is “a sign of hope in God,” and urged them not to allow themselves to be “robbed of hope and the joy of living, which derive from the experience of divine mercy, also thanks to the people who welcome and help you.”

According to the Migrants Foundation of the Italian Bishops Conference, the Lazio region of Central Italy currently houses the highest number of immigrants in the country. Of the 600,000 who have found refuge there, 500,000 are in Rome.

In honor of the World Day of Migrants and Refugees, which is being celebrated in all of Italy’s 27,000 parishes, 6,000 of those migrants from within the 17 dioceses of the Lazio region, consisting of at least 30 different nationalities, made their way to St. Peter’s Square.

After the Pope’s Angelus address, they passed through the Holy Door of St. Peter’s Basilica. Mass was then celebrated for them inside the basilica by Cardinal Antonio Maria Vegliò, President of the Pontifical Council for the Pastoral Care of Migrants and Itinerant Peoples.

The Cross of Lampedusa was placed below the altar as a commemorative sign of the dramatic voyage which in 2015 resulted in the death of 3,700 people, including 800 children, many of whom were asylum seekers.

In his comments, the Pope said that their passage through the Holy Door and the celebration of Mass “will fill your hearts with peace.”

He offered special thanks to the Opera maximum security prison in Milan for donating the hosts that were used during the Mass, which were made by inmates at the prison. He invited all those gathered in the square to offer their thanks for the gift with a moment of applause.

In his speech before reciting the traditional Marian prayer, Pope Francis centered on the day’s Gospel from John, which recounts Jesus’ miracle of turning water into wine at the Wedding Feast in Cana.

Miracles, he said, “are extraordinary signs which accompany the preaching of the Good News and are meant to arouse or strengthen faith in Jesus.”

By performing a miracle in the celebration at Cana, we see Jesus’ benevolence toward the spouses, he said, adding that love shared between a man and a woman “is therefore a good path in living the Gospel.”

However, he noted that the miracle at Cana doesn’t just involve the spouses, and affirmed that “every human person is called to encounter the Lord as the Bridegroom of their lives.”

The story of the Wedding Feast, he said, is a reminder that Jesus doesn’t come to us as a judge ready to condemn us for our faults or as a commander who forces us to blindly follow his orders.

Instead, the Lord “is manifested as the Bridegroom of humanity: as the one who responds to the expectations and promises of joy that live in the heart of each one of us.”

Francis then questioned those present as to how well the understand Jesus in this role, asking “do I really know the Lord as this? Do I feel that he is the Bridegroom of my life? Am I responding to the wavelength of that spousal love that he manifests each day to me and to every human being?”

He encouraged attendees to reflect on how Jesus both seeks us out and invites us to make room for him in the depth of our hearts.

The Pope then noted that to do this is a journey, but one in which Jesus “has not left us alone.” To help us, Jesus has given us his flesh in the Eucharist, as well as the other sacraments, which “instill in us supernatural strength and allow us to savor the infinite mercy of God.”

Pope Francis concluded his address by praying Mary would intercede in helping us to rediscover “the beauty and the richness” of each of the sacraments, particularly the Eucharist, which “make present the faithful love of God for each of us.”

After leading pilgrims in the Angelus, Francis then offered his prayers for the victims of the recent terror attacks in Indonesia and Burkina Faso.

“May the Lord welcome them into his house, and sustain the commitment of the international community in building peace,” he prayed, and led pilgrims in offering a Hail Mary for these intentions.

12:18

Tridentine Masses coming to metro Detroit and east Michigan this week [Musings of a Pertinacious Papist]


Tridentine Masses This Coming Week
    Sunday

  • Sun. 01/17 7:30 AM and 10:00 AM: Low Mass (Confessions 45 minutes before and after Masses) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 8:00 and 10:30AM Low Mass (Confessions 1/2 hour before Mass: call beforehand) at St. Ann's Church, Livonia [NB: See note at bottom of this post about SSPX sites.]* (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 9:30 AM: High Mass at St. Josaphat, Detroit (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 9:30 AM: High Mass at Assumption Grotto, Detroit (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 9:45 AM: High Mass at OCLMA/Academy of the Sacred Heart, Bloomfield Hills (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 2:00 PM: High Mass at St. Alphonsus Church, Windsor, Canada (2nd Sunday after Epiphany - 2nd class)
  • Sun. 01/17 3:00 PM High Mass St. Matthew Catholic Church, Flint (2nd Sunday after Epiphany - 2nd class)

    Monday

  • Mon. 01/18 7:30 AM: High or Low Mass (varies) at Assumption Grotto, Detroit (Feria - 4th class, or St. Prisca, Virgin & Martyr - 4th class)
  • Mon. 01/18 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (Feria - 4th class, or St. Prisca, Virgin & Martyr - 4th class)
  • Mon. 01/18 7:00 PM: Low Mass at St. Josaphat, Detroit (Feria - 4th class, or St. Prisca, Virgin & Martyr - 4th class)
  • Mon. 01/18 7:00 PM: High Mass (usually) at Assumption Grotto, Detroit (Feria - 4th class, or St. Prisca, Virgin & Martyr - 4th class)

    Tuesday

  • Tue. 01/19 7:00 AM High or Low Mass (varies) at Assumption Grotto, Detroit (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum, Martyrs - 4th class, or St. Canute - 4th class)
  • Tue. 01/19 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum, Martyrs - 4th class, or St. Canute - 4th class)
  • Tue. 01/19 7:00 PM: Low Mass at Holy Name of Mary, Canada (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum, Martyrs - 4th class, or St. Canute - 4th class)
  • Tue. 01/19 7:00 PM: Low Mass (usually) at Assumption Grotto, Detroit (Feria - 4th class, or Sts. Marius, Martha, Audifax & Abachum, Martyrs - 4th class, or St. Canute - 4th class)

    Wednesday

  • Wed. 01/20 7:30 AM: High or Low Mass (varies) at Assumption Grotto, Detroit (Sts. Fabian & Sebastian - 3rd class)
  • Wed. 01/20 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (Sts. Fabian & Sebastian - 3rd class)
  • Wed. 01/20 7:00 PM: High Mass (usually) at Assumption Grotto, Detroit (Sts. Fabian & Sebastian - 3rd class)

    Thursday

  • Thu. 01/21 7:30 AM: High or Low Mass (varies) at Assumption Grotto, Detroit (St. Agnes - 3rd class)
  • Thu. 01/21 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (St. Agnes - 3rd class)
  • Thu. 01/21 7:00 PM: Low Mass (usually) at Assumption Grotto, Detroit (St. Agnes - 3rd class)

    Friday

  • Fri. 01/22 7:30 AM: High or Low Mass (varies) at Assumption Grotto, Detroit (Sts. Vincent & Anastasius - 3rd class, or [USA] Votive Mass for Peace - 2nd class)
  • Fri. 01/22 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (Sts. Vincent & Anastasius - 3rd class, or [USA] Votive Mass for Peace - 2nd class)
  • Fri. 01/22 7:00 PM: Low Mass at St. Josaphat, Detroit (Sts. Vincent & Anastasius - 3rd class, or [USA] Votive Mass for Peace - 2nd class)
  • Fri. 01/22 7:00 PM: Low Mass (usually) at Assumption Grotto, Detroit (Sts. Vincent & Anastasius - 3rd class, or [USA] Votive Mass for Peace - 2nd class)

  • Saturday

  • Sat. 01/23 8:00 AM: Low Mass (Confessions 1/2 hour before Mass: call beforehand) at St. Ann's Church, Livonia [NB: See note at bottom of this post about SSPX sites.]* (St. Raymond of Peñafort - 3rd class)
  • Sat. 01/23 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (St. Raymond of Peñafort - 3rd class)
  • Sat. 01/23 7:30 AM: High or Low Mass (varies) at Assumption Grotto, Detroit (St. Raymond of Peñafort - 3rd class)
  • Sat. 01/23 6:00 PM Tridentine Mass at SS. Cyril & Methodius Slovak Catholic Church, Sterling Heights (St. Raymond of Peñafort - 3rd class)

    Sunday

  • Sun. 01/24 7:30 AM and 10:00 AM: Low Mass (Confessions 45 minutes before and after Masses) at St. Joseph's Church, Richmond [NB: See note at bottom of this post about SSPX sites.]* (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 8:00 and 10:30AM Low Mass (Confessions 1/2 hour before Mass: call beforehand) at St. Ann's Church, Livonia [NB: See note at bottom of this post about SSPX sites.]* (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 9:30 AM: High Mass at St. Josaphat, Detroit (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 9:30 AM: High Mass at Assumption Grotto, Detroit (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 9:45 AM: High Mass at OCLMA/Academy of the Sacred Heart, Bloomfield Hills (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 2:00 PM: High Mass at St. Alphonsus Church, Windsor, Canada (Septuagesima Sunday - 2nd class)
  • Sun. 01/24 3:00 PM High Mass St. Matthew Catholic Church, Flint (Septuagesima Sunday - 2nd class)

    * NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins." These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

11:50

Three Short Poems About Winter [Korrektiv]

Winter Mornings in Transylvania
Mrs Dracula loved to hear
Mr (while he was enjoying his bowl
of fiber) Dracula hum
lullabies to their dear
vambini. Who then slept the whole
day in their hibernaculum.

The Ghost of New Year’s Eve Past
For winter, it was damn hot
in the middle of the shemozzle. Dead
it was most certainly not—
the crowd was loud, and totally sozzled.

Diana’s Rum Coffee
A better drink in winter you will not find:
along with fresh coffee, she gives you rum,
sugar, cinnamon, cloves, an orange rind,
and more sugar … ends in a tasty residuum.

11:00

Maronite Year XVII [Siris]

Maronites wrap up Epiphany and prepare for Lent by commemorating the dead for three Sundays -- the first devoted to deceased priests in particular, the second devoted to saints in heaven, and the third devoted to all the faithful departed. We can thus think of them as the Maronite All Saints and All Souls days. (Maronites will sometimes celebrate All Saints and All Souls when Latin Catholics do, as well, but this is only because it's fairly common practice for Maronites to celebrate major Latin holy days as well as their own. Some call this unfortunate latinization; others call it a recognition that you can never have too many holy days.)

As I noted previously, while the Commemoration Sundays are sometimes put by themselves, they are also often treated as part of the Season of Epiphany; in this sense they can be seen as considering the end of the process for which Epiphany and the Sundays of Epiphany show the beginning. That is, they show the destiny of our baptism in Christ, which is one with Christ's Baptism.


Sunday of the Priests
1 Timothy 4:6-16; Luke 12:42-48

Praise and blessing to You, O Most High Priest,
who dispense Your priestly wisdom with gifts.
Receive the vinedressers of Your vineyard;
bring them singing to the Holy of Holies.

Priests You have chosen to be Your likeness;
holy You have made them to serve Your grace.
As You raised up Aaron and the Levites,
you have enlightened us with Your holy priests.

The priests said to Jesus Christ, "Lift us high!"
He replied, "I will exalt you greatly;
you will lift Me high above the altars.
Thus you will be lifted higher than angels."

The feet that knew the sanctuary
shall pass the gates of Your holy kingdom;
may their faith reign in us in all things,
and their memory inspire us to good.

Those who shared the work of the Apostles
with the Apostles receive their blessing.
With faith, with love, with holy purity,
in reading, preaching, doctrine they showed us You.

As the good worker deserves his wages,
Your priests deserve a memorial,
here and now by our commemoration,
eternally in the holy Book of Life.

Blessed are those who dwell in the realm of life,
who sing hymns of joy with spiritual choirs,
who are seated with the righteous and just!
May Your Mysteries protect Your ministers.

They have entered Your holy house, O Lord;
they have worshiped before Your holy throne.
They have spread Your forgiveness to Your flock;
O King of Heaven, forgive all of their sins!

The Father called them; the Son taught them truth;
the Holy Spirit hovered on their hands
and came down upon the gifts as they prayed;
O Lord, may You judge them to have been worthy!

May those who trained themselves to holiness,
daily raising prayer and sacrifice,
with hospitality serving angels,
rejoice on high with angels in holy light.

10:55

Man kennt sich nicht mehr aus... [totaliter aliter]

Laut dem Protokoll einer NRW-Innenausschußsistzung war bereits im Oktober 2014 "eine gefährliche Gruppe nordafrikanischer Asylbewerber " aufgefallen, die "exzessiv Alkohol konsumiere, Bürger angreife und belästige, Geschäfte ausraube und Passanten anpöbele – unter anderem in den Orten Wickede, Hemer und Urbach".

Diese Informationen gelangten aber nicht an die Öffentlichkeit, wie die WELT berichtet:

    Die Innenexperten kamen damals überein, dass durch solche Vorfälle "Angst" vor Flüchtlingen geschürt werde und "die öffentliche Wahrnehmung kippen" könnte, so Staatssekretär Nebe. Auch Freidemokrat Joachim Stamp warnte 2014 die Kollegen, solche Vorfälle könnten "schnell dazu führen, dass von interessierter Seite entsprechend Stimmung gemacht wird". Man müsse "froh sein" über "die derzeitige vernünftige mediale Berichterstattung zu den steigenden Flüchtlingszahlen".
Man könnte fast meinen, diese Jungs seien PEGIDA-Maulwürfe. Wenn jetzt diese Nachricht an die Öffentlichkeit kommt, was soll denn dann die erste Reaktion beim stets sprunghaft feindseligen, Untergangstheorien schmiedenden Kontingent sein, wenn nicht: "Was haben die uns wohl noch alles verschwiegen, und wie finster sieht es aufgrund der Flüchtlingssituation wirklich aus?"

Wie in allen vergleichbaren Fällen auch, wäre es am besten gewesen, von Anfang an mit offenen Karten zu spielen und das Problem nicht auszusitzen, sondern frontal anzugehen. Jetzt heißt es wieder mal, einer durch Vertuschung ausgelösten Haßwelle entgegenzusteuern.

Ganz großes Kino, lieber Innenausschuß!

10:42

How I Would Live Most Gladly [Laudator Temporis Acti]

Roger Ascham (1515-1568), letter to William Cecil, in Henry Ellis, ed., Original Letters of Eminent Literary Men (London: Camden Society, 1843), p. 14:

I having now som experience of liffe led at home and abrode, and knowing what I can do most fitlie, and how I wold live most gladlie, do wel perceyve their is no soch quietnesse in England, nor pleasur in strange contres, as even in S. Jons Colledg to kepe company with the Bible, Plato, Aristotle, Demosthenes, and Tullie.

10:18

Cana and the Immaculate Heart of Mary [Fr Hunwicke's Mutual Enrichment]

Today wraps up - or it does in 'Traditional' lectionary terms - the Scriptural offerings of Epiphany. Hitherto, the Lucan picture of Mary has concentrated our attention upon how attuned her Immaculate Heart is the will of God: "Let it be unto me"; "He has done great things for me"; "Mary kept all these things, pondering them in her Heart"; "And his Mother kept all these things in her Heart". But

10:00

Pro-Life Training Conference, London 6 Feb [LMS Chairman]

I'd delighted to post this on behalf of Robert Colquoun and 40 Days for Life.


----------------------------

FREE pro-life training - Ending Abortion Conference

London, United Kingdom, Saturday 6 February 10am until 5pm

St Patrick's Church, 21a Soho Square, London, W1D 4NR


Abortion is the leading cause of death in the world, ending more lives than cardiovascular disease, cancer, AIDS, war, hunger … or any other cause (Based on data from the World Health Organization).

The abortion crisis has reached epidemic levels across the world, destroying the lives of children and leaving women and men scarred with lives of regrets… every single day. WE cannot simply wait for politicians to solve this crisis. It’s up to us to “speak up for those who cannot speak for themselves” – right in our own communities.

To help combat this crisis effectively, you’re invited to a one day workshop, sponsored by 40 Days for Life. The intensive event has been designed to help pro-life advocates develop skills, launch and expand effective life-saving projects, involve more people than ever before and save the maximum number of lives from abortion.

During the hands-on workshop, you will be taught by leading pro-life experts. Each presenter will be speaking from their extensive live saving experience, and will reveal practical strategies you can immediately put into action to save more lives.

During the training, you will learn…


  • Why, after decades of legalised abortion, the pro-life movement is on the brink of massive breakthrough.
  • Practical strategies to help women in unexpected pregnancies choose life… and provide healing for women (and men) who have been harmed by abortion.
  • The vital importance of youth to the pro-life cause, and how to light a fire of enthusiasm for productive pro-life action at school, university and college campuses
  • How God uses ordinary people to change hearts and minds, save lives and transform communities.

There is no cost to attend the training, but online registration on this page is mandatory prior to the event, and lunch is provided on the day. Please contact the organisers to find out more details of events following the conference.

Speakers include:


Shawn Carney - Ending abortion in the local community

Joseph Meaney - What you do not know about the culture of life

Matt Britton - chair of board for 40 Days for Life

Clare McCullough - Good Counsel Network

Robert Colquhoun - Saving more lives in the local community

Rhoslyn Thomas - Society for the Protection of Unborn Children

Speaker Bios

Shawn Carney is one of the youngest and most sought-after speakers in America today.

Shawn began in the pro-life movement in college as a volunteer and after college was asked to be the Executive Director of the organization he volunteered for, the Coalition for Life which is made up of over 60 churches in Texas.

Shawn’s passion for local pro-life ministry led to rapid growth during his years as executive director. Shawn helped recruit and train thousands of volunteers, increased the income of the organization’s annual banquet from $80,000 to $322,000, and orchestrated the purchase and remodeling of a new office next door to the Planned Parenthood abortion facility to offer free pregnancy tests, free ultrasounds, and loving support to women. Shawn knows and understands firsthand the joys and challenges of running a local pro-life organization and of putting on a local fundraising banquet.

As a speaker and consultant Shawn has helped non-profits raise over $22 MILLION for their missions.

In 2004, Shawn helped to lead the first-ever 40 Days for Life campaign in College Station, Texas. This breakthrough initiative – made up of 40 days of prayer and fasting for an end to abortion, round-the-clock peaceful vigil outside a local abortion center, and grassroots door-to-door outreach – dropped local abortion numbers by 28%.

Beginning in 2007, Shawn helped to expand 40 Days for Life as a national and then international movement. Today 40 Days for Life has been done in 579 cities in all 50 states and 30 countries including England, Mexico, Australia, Canada, Uganda, and Russia.

His efforts have mobilize more than 650,000 pro-life volunteers over the last 8 years. 40 Days for Life has confirmed reports of 10,331 mothers choosing life and 118 abortion center workers who have has conversions and left their jobs, including former Planned Parenthood director, Abby Johnson who walked into Shawn’s office just next door to her abortion facility.

Shawn is a regular media spokesperson and his work has been featured on hundreds of media outlets including Fox News’ “The O’Reilly Factor”, The New York Times, The Laura Ingraham Show, The Drudge Report, and USA Today, and Christian media, including The Christian Post, National Catholic Register, Salem Radio, Relevant Radio, EWTN Radio, and Focus on the Family.

Shawn also serves as executive producer and host of the new pro-life television series, “Being Human,” which airs in 128 million homes via the Eternal Word Television Network (EWTN).

Shawn’s experience in local and international pro-life ministry has led him across America, inspiring audiences at pregnancy center events, conferences, fundraising banquets, churches, colleges, and high schools. His passion for helping women and the unborn is contagious.

Shawn lives in Texas with his wife and five children.

Dr. Joseph Meaney is the director of international coordination at Human Life International. One of the world’s leading experts on the international pro-life movement, Dr. Joseph Meaney speaks French, Spanish, and Italian fluently. His bachelors and masters degrees from the Catholic University of Dallas and the University of Texas Institute of Latin American Studies prepared him for an international career that has included lectures and investigative journalism missions on all continents and over 74 countries. Joseph completed in 2015 his PhD in Bioethics at the Catholic University of the Sacred Heart in Rome. He currently works out of the new HLI office in Paris, France, where he resides with his wife, Marie and their daughter, Therese.

Joseph’s work has been featured in publications such as Crisis Magazine, National Catholic Bioethics Quarterly, The American Spectator, Inside Catholic, National Catholic Register, and LifeSiteNews. He also appeared in the pro-life documentary “Silent Fall,” and is featured in HLI’s documentaries which debuted on EWTN “Central and Eastern Europe: A Return to Life” and “Central America and Mexico: Fighting for Life, Faith and Family.”

Matt Britton

Board Chair, 40 Days for Life

Matt Britton is an attorney who has served as an elected prosecutor, county attorney, litigator in a major firm and as in-house counsel.

Matt is a committed pro-life advocate through active involvement in many causes promoting and protecting the sanctity of human life; but mostly through his fantastic wife of more than 20 years, Libby, and their eight great children. Matt and his family live in Virginia.

Robert Colquhoun

International Outreach Director, 40 Days for Life


Robert is based in London, where he led the first 40 Days for Life campaign in England. The vigils were held outside an abortion facility that, after several campaigns, stopped doing abortions and eventually closed its doors. Robert has helped the 40 Days for Life mission spread across the United Kingdom. He now assists local leaders coordinate 40 Days for Life efforts in nations as widespread as Australia, Croatia, New Zealand, Russia and South Africa.
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08:00

Into the Silence of the Mother of God [Vultus Christi]

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The Seven Utterances of the Mother of God

It is rarely noted that the Seven Utterances of the Mother of God are given us in the arc of time that stretches from the First Sunday of Advent to today, the Second Sunday after Epiphany. It is as if the Church, by entering yearly into the utterances of the Mother of God, would have us enter into her Immaculate Heart. Does not Our Lord say, «A good man out of the good treasure of his heart bringeth forth that which is good . . . . For out of the abundance of the heart the mouth speaketh» (Luke 6:45).

The First Four Utterances
Our Lady speaks but seven times in the Gospels. Today’s Holy Mass and Divine Office enshrine the last of these seven utterances. The first four utterances of the Mother of God are given us in the liturgy of the Ember Days of Advent:

1. “And Mary said to the angel: How shall this be done, because I know not man?” (Luke 1:34)

2. “And Mary said: Behold the handmaid of the Lord; be it done to me according to thy word.” (Luke 1:38)

3.”And she entered into the house of Zachary, and saluted Elizabeth.” (Luke 1:40).

4. “And Mary said: My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. [Because he hath regarded the humility of his handmaid; for behold from henceforth all generations shall call me blessed. Because he that is mighty, hath done great things to me; and holy is his name. And his mercy is from generation unto generations, to them that fear him. He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart. He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath received Israel his servant, being mindful of his mercy: As he spoke to our fathers, to Abraham and to his seed for ever.”] (Luke 1:46–55)

The Fifth Utterance
On the Sunday within the Octave of the Epiphany, the fifth utterance is given us:

5. “And his mother said to him: Son, why hast thou done so to us? behold thy father and I have sought thee sorrowing.” (Luke 2:48)

The Sixth and Seventh Utterances
Finally, on the Second Sunday after the Epiphany, we hear the sixth and seventh utterances of the Mother of God. It is these that will carry us through the whole liturgical year until, the mystic circle made complete once again, we enter upon a new Advent.

6. “And the wine failing, the mother of Jesus saith to him: They have no wine.” (John 2:3)

7. “His mother saith to the waiters: Whatsoever he shall say to you, do ye.” (John 2:5)

Into a Great Silence
After today, the Mother of God retreats into a great silence: the silence of listening to her Son’s words; the silence of contemplaring his deeds; the silence of the Via Crucis; the silence of Calvary pierced only by the words from the Cross; the silence of her Child’s lifeless body and of the tomb; the silence of Holy Saturday; the silence of the Resurrection; the silence of her wonder at the Ascension; the silence of her incandescent prayer in the Cenacle; the silence of Pentecost borne aloft on a mighty wind; and, finally, the heavenly silence of her Assumption. The Blessed Virgin Mary is, as the poet John Lynch aptly called her, «the Woman wrapped in silence». It was in silence that the Immaculate Mother of God came to Knock in 1879. It is silence — with very few exceptions and in few words — that the Queen of Heaven continues to manifest her presence in the Church.

No one can draw near to the Mother of God, the Ark of the Covenant, without entering into the silence of the heavenly sanctuary. «And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour» (Apocalypse 8:1). What is this measure of silence? A half–hour in heaven can, in no way, be compared to the fleeting half–hours of earthly timepieces. Is this silence in heaven not brought to earth in the space of a single rosary? What is the rosary but a progressive entrance — mystery by mystery, and Ave by Ave — in the silence of heaven, into the silence of Mary?

The Maternal Heart of Mary
What does the last recorded utterance of the Blessed Virgin Mary tell us about her? It tells us, first of all, that Our Lady is attentive. No one spoke to the Mother of Jesus of the lack of wine that would have brought humiliation upon the bridegroom and troubled the joy of the feast. Mary observed quietly. She saw what would have escaped the attention of another. Her maternal Heart compelled her to intervene, and so she spoke to her Son” “They have no wine” (John 2:3).

There is no detail of our days and nights that escapes Our Lady’s notice. The maternal Heart of Mary is, at every moment, attentive to the circumstances of our lives. Mary’s silence is not the silence of one removed from those around her and absorbed in herself. It is the silence of a maternal Heart intent on observing everything that impinges upon the life of her children. There is no sorrow of ours, no need, no anguish, no temptation, and even no sin, that Our Lady does not see and take to heart.

“Woman, what is that to me and to thee? My hour is not yet come” (John 2:4). Mary received her Son’s mysterious response not as a rebuff but as an invitation to trust or, as the Irish say, to “leave it with Him”. Our Lady had learned, from the time she laid her Jesus in the manger, to gaze into His Face and to read the light shining in His eyes. This is, I think, what happened at Cana. Our Lady looked into the eyes of her Divine Son and saw there the promise of the revelation of His glory. Turning to the waiters, she said, “Whatsoever he shall say to you, do ye” (John 2:5). This is the last recorded word of the Mother of God in the Gospels.

Listening to the Mother of God
“Whatsoever he shall say to you, do ye” (John 2:5). There is in the Christian life a moment in which one realises that a childlike obedience to the Mother of God is the beginning of obedience to the commandments of her Son. Mary is the gateway to newness of life. “Come to me,” she says, “that thou mayest return by the labour of obedience to Him from Whom thou hadst departed through the sloth of disobedience” (Prologue, Rule of Saint Benedict). The quiet presence of Mary in one’s life and the intercession of her maternal Heart make easy the things that at first appear difficult and altogether beyond one’s strength. It is Mary who accompanies her sons along “the hard and rugged paths by which we walk towards God ” (Rule of Saint Benedict, Chapter LVIII); at every step she offers encouragement and consolation.  The sacred liturgy places these words on her lips:

Listen to me, then, you that are my sons, that follow, to your happiness, in the paths I shew you; listen to the teaching that will make you wise, instead of turning away from it. Blessed are they who listen to me, keep vigil, day by day, at my threshold, watching till I open my doors. (Proverbs 8:32–34)

Jesus completes the words of His Mother, saying:

If you keep my commandments, you shall abide in my love; as I also have kept my Father’ s commandments, and do abide in his love. (John 15:10).

The sign of water changed into wine at the behest of the Mother of Jesus — and in so lavish a quantity — reveals the glory of His divinity, and causes His disciples to believe in Him, that is, to stake their lives on Him and on the efficacy of His priestly prayer:

Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. (John 17:24)

The Hour of the Mother

The prayer of the Mother effectively opens hearts to the prayer of the Son. The hour of the Mother hastens the hour of the Son “whom having not seen, you love: in whom also now, though you see Him not, you believe: and believing shall rejoice with joy unspeakable and glorified” (1 Peter 1:8). Mary’s hour is whatever hour in which her children, members of her Son’s Mystical Body, are in need of her presence. Mary’s hour is whatever hour in which her children find themselves in sore need of her intervention. Mary’s hour is the hour in which any soul turns to her in confidence, saying, “Show thyself a Mother” (Vespers Hymn, Ave Maris Stella).

Today, as at the wedding feast of Cana, Mary is present in the Church, observing all things and attentive to every need. Today, even as at the wedding feast of Cana, Mary intervenes quietly and effectively, even without being asked. Today, even as at the wedding feast of Cana, she speaks to her Son on our behalf — “They have no wine” — and, then, speaks to us on His behalf — “Whatsoever he shall say to you, do ye”.

Mary is the Mediatrix of all graces; she is the almoner of the Divine Munificence; she is the Mother of the Mystical Body, bending over the little ones, comforting those who weep, and lifting up the fallen. So attuned is her maternal Heart to the Heart of God that she, like Him, “fills the hungry with good things” (Luke 1:53) and causes wine to flow in abundance “lest anyone be troubled or grieved in the house of God” (Rule of Saint Benedict, Chapter XXXI).

07:43

Water into Wine: the Miracle of Cana and Intercessory Prayer [iBenedictines]

We are barely into Ordinary Time yet already we have the miracle of Cana to lift our hearts and minds. Water becomes wine at Jesus’ word, and in such abundance that everyone is amazed. It would be easy to say (…)

Read the rest of this entry »

07:30

Link [Beiboot Petri]

17.1. 2010 Papst Benedikt XVI besucht die Synagoge in Rom. Er ist damit der zweite Papst nach dem Hl. Johannes Paul II. Heute hat Papst Franziskus es ihnen nachgetan.


          

Hier geht´s zum deutschen Volltext der Rede, die Benedikt XVI bei dieser Gelegenheit hielt:klicken
Er hat seiner Rede Zeilen aus zwei Psalmen vorangesetzt:
Quelle: La Santa Sede, LEV, La Vigna del Signore

»Der Herr hat an ihnen Großes getan.‹
Ja, Großes hat der Herr an uns getan.
Da waren wir fröhlich« (Ps 126).

»Seht doch, wie gut und schön ist es,
wenn Brüder miteinander in Eintracht wohnen!« (Ps 133).

07:00

The Last Months of Louis XVI [Tea at Trianon]

From Madame Gilflurt:
On the last evening of his life Louis said his farewells to his family; more than anything he wished to spare his children the agony of knowing they would never see their father again and told them that he would visit them again in the morning, a meeting that was destined never to happen. At dawn on the day of his execution he celebrated mass and then, all hope of mercy gone, prepared to journey by carriage to the scaffold where a crowd of thousands waited.

When Louis left his bed at five o'clock on the morning of his execution, he was greeted by a cold, wet and miserable day in Paris. He spent the early hours in contemplation and prayer until he was taken from the tower at around eight o'clock, to find a guard of over one thousand horseguards who had been appointed to escort the prisoner on the long journey from the prison to the place of execution in the Place de Louis XV. At Louis' request it was agreed that he would be accompanied by Father Henry Essex Edgeworth, an Irish priest who had made his home in France and served as confessor to Madame Elizabeth.

During the carriage ride Louis remained utterly composed, praying with Father Edgeworth and apparently unaware of the vast crowds of citizens who lined the route, any sound they might make drowned by by innumerable drummers who walked ahead of the procession. (Read more.)
Louis' death is also described in the novel Trianon.

06:30

Ist die CDU noch eine demokratische Partei? [Mathias von Gersdorff]

„Yakunchikova Fear“ von Maria Yakunchikova. Lizenziert unter Gemeinfrei über Wikimedia Commons Der massenhafte und unkontrollierte Zustrom von Zuwanderern bzw. Flüchtlingen nach Deutschland ist seit Monaten das Thema Nummer 1 hierzulande. Nicht erstaunlich, denn die Asylkrise hat ein wahrhaft existentielles (Über-)Maß erreicht. Die Unruhe bei den Bürgern wächst von Tag zu Tag und zwar

06:25

Episcopalians get wrists slapped. Yawn? [Catholic Sacristan]

Long has the Episcopal Church (TEC-USA), a.k.a., ECUSA, taunted other Anglican bodies, notably African Anglicans, by threatening to withhold relief monies and other forms of material assistance for not embracing the ECUSA sexual-social agenda.

The recent meeting of Anglican primates in England has concluded with, among other things, the issuance of a slap on the wrists of American Anglicans of the Episcopalian variety for actions deemed especially unacceptable by continuing Anglicans and African Anglicans. What were those un-Anglican actions?
The meeting started by agreeing the agenda. The first agreed item was to discuss an important point of contention among Anglicans worldwide: the recent change to the doctrine of marriage by The Episcopal Church in the USA.
[...] (And Canadian Anglicans? http://www.cbc.ca/news/world/anglican-communion-same-sex-1.3404736)
We received the recommendation of a working group of our members which took up the task of how our Anglican Communion of Churches might walk together and our unity be strengthened. Their work, consistent with previous statements of the Primates’ meetings, addressed what consequences follow for The Episcopal Church in relation to the Anglican Communion following its recent change of marriage doctrine.  
The recommendations in paragraphs 7 and 8 of the Addendum A below are:
“It is our unanimous desire to walk together. However given the seriousness of these matters we formally acknowledge this distance by requiring that for a period of three years The Episcopal Church no longer represent us on ecumenical and interfaith bodies, should not be appointed or elected to an internal standing committee and that while participating in the internal bodies of the Anglican Communion, they will not take part in decision making on any issues pertaining to doctrine or polity.
“We have asked the Archbishop of Canterbury to appoint a Task Group to maintain conversation among ourselves with the intention of restoration of relationship, the rebuilding of mutual trust, healing the legacy of hurt, recognising the extent of our commonality and exploring our deep differences, ensuring they are held between us in the love and grace of Christ.”
Members who left liberal Anglicanism for North American continuing Anglican groups such as the Anglican Church in North America (ACNA), have long opposed and frequently suffered the ill effects of Episcopalian "tolerance" and "diversity". The continuing Anglicans have been locked out of parishes, litigated against by ECUSA and ACoC hierarchs, etc.—for opposing what they consider to be unbiblical developments in Anglicanism. Unfortunately, Anglicanism long ago severed its connection to apostolic Tradition and began its long slide into irrelevance when Bluff King Hal declared himself pope ("Supreme Governor of the Church of England"), granted himself a divorce from the legitimate Queen of England, Catherine of Aragon, and began chopping off the heads of "wives" one after the other in a vane attempt to secure a male heir for the throne.


More about Canadian Anglicans and where they stand.
The Episcopal Church’s decision represents "a fundamental departure from the faith and teaching held by the majority of our Provinces on the doctrine of marriage,” said the communiqué, adding that, “possible developments in other provinces (Canada?) could further exacerbate this situation.”
In his statement, Hiltz said that primates remain committed “even in the face of deep differences of theological conviction concerning same-sex marriage — to walk together and not apart.” (So, two groups holding opposing teachings will "walk together". Isn't that a bit like holding hands with the devil hoping he might come around to being a nice guy? The problem is that both groups think the other is the devil, so-to-speak, and neither group is likely to change its mind. A more apt image for the variously flavoured Anglicans strolling in tandem might be their walking parallel to each other constantly shouting "bread and butter" when the pole of their differences  repeatedly comes between them.)
He said that primates had “struggled with the fragility of our relations” in response to The Episcopal Church’s decision. “We talked, prayed and wrestled with the consequences considered by the meeting. Some of us wept,” said Hiltz.
http://www.anglicanjournal.com/articles/censure-of-us-church-will-weigh-on-canada-says-hiltz
Weep if one must, but the fact remains—either we live as God has commanded or we do not. We either conform to God's designs or we do not. If we surrender our wills to God, we will live. If we imagine we can impose our will upon God and attempt to sit in His place... well then, the consequences of obstinate pride and persistence in heresy could be too horrible to imagine.

06:00

Did you know the DiCaprio film, The Revenant, is actually based on the early history of Blaine, Missouri? [Abbey Roads]


The bear scene was lifted right out of the acclaimed play, Red White and Blaine, directed by Broadway impresario Corky St. Clair, as recounted in the famed documentary, Waiting For Guffman.  It was a triumph!  Sadly it will most likely not be credited at the Oscars.


Lost Traditions [Tea at Trianon]

From She Is More:

In all areas of life, I believe being a lady displays self-respect, class, appreciation and etiquette. It also allows you to enjoy the niceties of life with the ease of knowing how to act in all situations. You don’t have to come from wealth or be wealthy in order to conduct yourself like royalty.
After doing some new research and also recalling my southern roots which included cotillion and etiquette classes, here are 21 lost lady like traditions that still apply today:

Manners:
1. If a man knows that it is etiquette to remain standing until you are seated, be sure to sit promptly as to not leave him standing too long.
2. No rude or shocking language, especially at the table. Your language is a representation of your mind and heart.
3. Don’t talk with your mouth full. I don’t need to explain this one.
4. She dresses tastefully: A lady dresses appropriately for the occasion.
5. Phone calls: When in doubt, a good rule of thumb is not to make phone calls before 9 am or after 9 pm.
6. She is gracious: She never just says, “hello” when being introduced to someone. She offers a kind greeting like, “it’s a pleasure to meet you” or “how are you this evening?” (Read more.)

05:00

The Primacy of Adoration [Vultus Christi]

 

nozze cana modificata

Let all the earth adore Thee, O God, and sing to Thee: let it sing a psalm to Thy Name, O Most High. V. Shout with joy to God, all the earth, sing ye a psalm to His Name: give glory to His praise. (Psalm 65:4, 1–2)

The Primacy of Adoration
The Introit of today’s Holy Mass summons all the earth to adore God and sing to Him. It is a compelling expression of what Pope Benedict XVI, speaking to the parish priests and clergy of Rome on 14 February 2013, called “the primacy of adoration”. Reflecting on his personal experience of the Second Vatican Council, Pope Benedict XVI noted that the first document promulgated by the Council Fathers was the Constitution on the Sacred Liturgy, Sacrosanctum Concilium. For Pope Benedict XVI, the fact that in 1963 the Second Vatican Council spoke first of the sacred liturgy provides the present generation with the hermeneutical key it needs for a correct and fruitful implementation of the other Conciliar documents.

I find now, looking back, that it was a very good idea to begin with the liturgy, because in this way the primacy of God could appear, the primacy of adoration. “Operi Dei nihil praeponatur“: this phrase from the Rule of Saint Benedict (cf. 43:3) thus emerges as the supreme rule of the Council. Some have made the criticism that the Council spoke of many things, but not of God. It did speak of God! And this was the first thing that it did, that substantial speaking of God and opening up all the people, the whole of God’s holy people, to the adoration of God, in the common celebration of the liturgy of the Body and Blood of Christ. In this sense, over and above the practical factors that advised against beginning straight away with controversial topics, it was, let us say, truly an act of Providence that at the beginning of the Council was the liturgy, God, adoration.

In a similar way, the first chant of today’s Holy Mass, Omnis terra adoret te, Deus, “opens up all the people, the whole of God’s holy people, to the adoration of God”. Only the man who adores God can hear God rightly. Adoration is the fundamental disposition of man entering the presence of God. When God, speaking to Moses out of the burning bush, enjoined him to put off the shoes from his feet, He was, in effect, calling Moses to make an act of adoration. Adoration opens man to the inbreaking of God.

And when the Lord saw that he went forward to see, he called to him out of the midst of the bush, and said: Moses, Moses. And he answered: Here I am. And he said: Come not nigh hither, put off the shoes from thy feet: for the place whereon thou standest is holy ground. And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God. (Exodus 3:4–6)

The Inbreaking of God
Epiphanytide, with its five distinctive Gospels, actualises the manifestation and inbreaking of God in the Church today. Each of these five Gospels manifests the adorable divinity of Jesus Christ, “God from God, Light from Light, Very God from Very God”. In response to these mystery–events, one can only fall down and adore. The five Gospels of Epiphanytide are:

1. Matthew 2:1-12, Our Lord makes himself known to the Magi by means of a star, and receives their adoration in Bethlehem.

And behold the star which they had seen in the east, went before them, until it came and stood over where the child was. And seeing the star they rejoiced with exceeding great joy. And entering into the house, they found the child with Mary his mother, and falling down they adored him. (Mt 2:9-11)

2. John 1:29-34 — At His Baptism in the Jordan by John, the Holy Ghost descends in the form of a dove, and the voice of the Father reveals Jesus as His Beloved Son, in whom He is well pleased.

Now it came to pass, when all the people were baptized, that Jesus also being baptized and praying, heaven was opened; And the Holy Ghost descended in a bodily shape, as a dove upon him; and a voice came from heaven: Thou art my beloved Son; in thee I am well pleased. (Lk 3:21-22)

3. John 2:1-11 — At the wedding feast in Cana of Galilee, Jesus, at His Mother’s bidding, changes water into wine.

And the wine failing, the mother of Jesus saith to him: They have no wine. And Jesus saith to her: Woman, what is that to me and to thee? my hour is not yet come. His mother saith to the waiters: Whatsoever he shall say to you, do ye. (Jn 2:3-5)

4. Matthew 8:1-13 — Jesus, with a word, cleanses a leper.

And behold a leper came and adored him, saying: Lord, if thou wilt, thou canst make me clean. And Jesus stretching forth his hand, touched him, saying: I will, be thou made clean. And forthwith his leprosy was cleansed. (Mt 8:2-3)

5. Matthew 8:23-27 — Jesus calms the raging sea.

And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep. And they came to him, and awaked him, saying: Lord, save us, we perish. And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up he commanded the winds, and the sea, and there came a great calm. (Mt 8:24-25)

 

05:00

Acquiring a Taste for Life [Tea at Trianon]

From The Conversation:

As Americans, we are taught to deny pleasure and venerate self-sacrifice and hard work. And when we finally take time off to have fun, we often do things in excess. We party hard. We eat and drink too much. And then we feel guilty. When we enjoy food too much, we say we’ve been “bad.” Maybe if we didn’t deprive ourselves of simple pleasures all day every day, we wouldn’t feel so compelled to overdo it on weekends.

A comparative study found that when American parents talked to their children at the dinner table, they talked about what children should eat in nutritional and moral terms. When the Italians talked at the table, they talked about what their children wanted to eat, and encouraged them to develop their individual tastes.

One of the most surprising things that French mothers shared with me in my research was their belief that stimulating children’s appetites for a wide variety of life’s pleasures can actually deter them from becoming addicted to drugs! (Read more.)

03:02

Harassment caught on film [Oz Conservative]

I have heard before that women in Sweden are subject to harassment on the streets by recently arrived immigrants who do not respect Western women. The reality of this becomes even more apparent when you see an example of it (the Swedish woman being harassed filmed the incident):



If countries like Sweden and Germany continue to pursue open border policies you would think that the situation will only get worse. So what might be the result? In Germany some women are responding already by buying pepper spray and taking self-defence classes. You would think, though, that these would not be effective against groups of young men. In other places (e.g. Finland) young local men are forming vigilante groups. Perhaps as well more police will be hired and they will take a tougher line on street harassment.

But if the culture changes as quickly as it is doing now, chances are that many young women will not want to risk walking the streets by themselves or at night.

I and many other commentators have noticed that most feminists seem unconcerned by these developments and that they want to focus on attacking white men more than they want to uphold the real, everyday position of women. However, there is at least one interesting exception to this. Alice Schwarzer is a radical second generation feminist who is very well known in Germany. There is a good presentation of her views here.

01:28

Biblical Basics about Mother Mary – A Homily for the Second Sunday of the Year [Community in Mission]

wedding-feastIn the gospel today of the wedding feast at Cana, there is a theological portrait of both Mother Mary and of prayer. Let’s look at the Gospel along five lines:

I. The place that Mary has – The text says, There was a wedding at Cana in Galilee and the mother of Jesus was there. Jesus and his disciples were also invited to the wedding.

A fascinating thing about these opening verses is that Mary almost seems to dominate the scene; the presence of Jesus is mentioned secondarily. St. Thomas Aquinas notes that at Cana, Mary acts as the “go-between” in arranging a mystical marriage (Commentary on John, 98; and 2, 1, n.336, 338, and 343, 151-152). Once the marriage is arranged she steps back; her final words to us are, “Do whatever he tells you.”

How many of us has Mary helped to find her Son and to find our place at the wedding feast of the Lamb? I know that it was Mary who drew me back to her Son when I had strayed.

II. The prayer that Mary makes – The text says, When the wine ran short, the mother of Jesus said to him, “They have no wine.

Notice another central role that Mary has: intercessor. She is praying for others to her Son. There are three qualities to her prayer:

Discernment – She notices the problem, probably even before the groom and bride do. Indeed, mothers often notice the needs of their children before they do. But why didn’t Jesus notice? Perhaps He did; surely, as God, He knew. But He waits for us to ask. Yes, God waits for us; He expects us to ask. In part this is respect; not all of us are ready to receive all of His gifts. This expectation that we ask is also rooted in God’s teaching that we must learn to depend on Him and to take our many needs to Him. The Book of James says, You have not because You ask not (James 4:2).

Diligence – Simply put, Mary actually prays. Rather than merely fret and be anxious, she goes directly to her Son out of love for the couple (us) and trust in her Son. She sees the need and gets right to the work of praying, of beseeching her Son.

Deference – She does not tell Jesus what to do, says simply notes the need: “They have no wine.” Mary is not directive, as if to say, “Here is my solution for this problem. Follow my plans exactly. Just sign here at the bottom of my plan for action.” Rather, she simply observes the problem and places it before her Son in confidence. He knows what to do and will decide the best way to handle things.

In this way Mary models prayer for us. What wine are you lacking now? What wine do your children and grandchildren lack? Do you notice your needs and the needs of others and consistently pray? Or must things get critical for you to notice or pray? And when you pray do you go to the Lord with trust or with your own agenda?

So the Scriptures teach that Mary is the quintessential woman of prayer, a paragon of prayer. Not only does she intercede for us, she teaches us how to pray. 

III. The portrait of Mary – The text says, Woman, how does this concern of yours affect me? My hour has not yet come. His mother said to the servers, “Do whatever he tells you.” Notice three things about this brief dialogue:

The title of Mary Jesus calls her “woman.” In Jewish culture this was a respectful way for a man to address a woman, but it was unheard of for a son to address his mother that way.

Hence this text stands out as unusual and signals that Jesus is speaking at a deeper level. In the Johannine texts Jesus always calls his Mother, “Woman.” This is in fulfillment of Genesis 3:15, which says, I will put enmity between you and the woman, and between your seed and her seed; he shall crush your head, while you strike at his heel. And thus Jesus is saying that Mary is this woman who was prophesied.

Far from being disrespectful to Mary, Jesus is actually exalting her by saying that she is the woman who was prophesied; she is the woman from whose “seed” comes forth the Son destined to destroy the power of Satan.

In this sense Mary is also the new Eve. For Jesus also calls her “Woman” at the foot of the Cross; He is the new Adam, Mary is the new Eve, and the tree is the Cross. And thus, just as humans got into trouble by a man, a woman, and a tree, so now we get out of trouble through the same path. Adam’s no is reversed by Jesus, who saves us by his yes. Eve’s no is reversed by Mary’s yes.

The tenacity of Mary – In Greek, Jesus’ words to his mother are, τί ἐμοὶ καὶ σοί, γύναι – ti emoi kai soi, gunai (What to me and to thee, Woman?). When this phrase appears elsewhere in the Scriptures (e.g., Gen 23:15; 1 Kings 19:20) it usually indicates some kind of tension between the interlocutors. On the surface, it would seem that Jesus is expressing resistance to the fact that His mother striving to involve Him in this matter. What makes this interpretation odd, though, is that Mary doesn’t seem to interpret Jesus’ response as resistance.

Perhaps there was something in the tone of voice that Jesus used, or perhaps there was a look between them that resolved the tension, and evoked Jesus’ sympathy for the situation. Whatever the case, Mary stays in the conversation with Jesus and overcomes whatever tension or resistance existed. In this we surely see her tenacity.

This tenacity comports well with the tenacity she showed at other times. Though startled by the presence of the angel Gabriel, she engaged him in a respectful but pointed conversation in which she sought greater detail. Mary also hastened to visit her cousin Elizabeth, and in the dialogue that followed she proclaimed a Magnificat that was anything but a shy and retiring prayer. She joyfully acknowledged the Lord’s power in her life, and all but proclaimed a revolutionary new world order.

To be tenacious means to hold fast in spite of obstacles or discouragements. However we interpret Jesus’ initial resistance to Mary’s concern, it is clear that Mother Mary does not give up; she expects the Lord to answer her favorably. This is made clear by her confident departure from the conversation, when she turns to the stewards with the instruction, “Do whatever he tells you.”

The trust of Mary – She simply departs, telling the stewards, “Do whatever he tells you.” She does not hover. She does not come back and check on the progress of things. She does not seek to control or manipulate the outcome. She simply departs and leaves it all to Jesus.

IV. The power of Mary’s prayer – Whatever his initial concerns regarding Mary’s request, Jesus goes to work. Now there were six stone water jars there for Jewish ceremonial washings, each holding twenty to thirty gallons. Jesus told them, “Fill the jars with water.” So they filled them to the brim. Then he told them, “Draw some out now and take it to the headwaiter.” So they took it.  And when the headwaiter tasted the water that had become wine, without knowing where it came from—although the servers who had drawn the water knew—the headwaiter called the bridegroom and said to him, “Everyone serves good wine first, and then when people have drunk freely, an inferior one; but you have kept the good wine until now.”

If we do the math, we may confidently presume that Jesus produced almost 150 gallons of the best wine. Mary’s prayer and tenacity produced abundant results.

Sometimes the Lord tells us to wait so that He can grant further abundance. Scripture says, But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint (Isaiah 40:31).

The Catholic tradition of turning to Mary and regarding her as a special intercessor with particular power is rooted in this passage. But Mary is not merely an intercessor for us; she is also a model for us. Following her example, we should persevere in prayer and go to the Lord with confident expectation of His abundant response. The effectual fervent prayer of a righteous man availeth much (James 5:16).

V. The product of Mary’s prayer – The text says, Jesus did this as the beginning of his signs at Cana in Galilee and so revealed his glory and his disciples began to believe in him.

At the conclusion of this gospel is the significant result that many began to believe in the Lord on account of this miracle. This is Mary’s essential role with reference to Jesus, that she should lead many souls to a deeper union with her Son. And having done so, she leaves us with this instruction, “Do whatever he tells you.”

Mary’s role is to hold up Christ for us to see, as she did at Bethlehem for the shepherds (and later the Wise Men) and as she did for Simeon and Anna at the Temple. Her role is to point to His glory as she does here at Cana. And ultimately her role is to hold His body in her arms at the foot of the cross after He is taken down.

As a mother, Mary has a special role in the beginnings of our faith, in the infancy and childhood of our faith. The text says that many “began to believe.” In Greek grammar, this phrase is an example of an inceptive aorist, often used to stress the beginning of an action or the entrance into a state. Thus Mary has a special role in helping to initiate our faith, in helping (by God’s grace) to birth Christ in us. As St. Thomas Aquinas say, she is the “go-between,” the great matchmaker in the mystical marriage of Christ and the soul. Having done that her final words are, “Do whatever he tells you.” And while she may draw back a bit, she continues to pray for us.

Here, then, are some biblical basics about Mother Mary, from this gospel of the wedding feast at Cana.

The post Biblical Basics about Mother Mary – A Homily for the Second Sunday of the Year appeared first on Community in Mission.

01:18

Dashed Off I [Siris]

As always, dashed off notes, to be taken with caution.

traditionality as the momentum of intelligence in motion

In passover the Lord passes judgment on the gods of the nations.

communities as structured by forms of integrity, attention, and cooperation

false goods as anicca, dukkha, and anatta

sacrament as the pedagogy of salvation

angelic speech as pure case of liturgy

Holy orders signifies Christ in Session, whose liturgy it brings down to earth in signs.

Incarnation : Baptism :: Messianic Mystery : Confirmation :: Session : Orders

vapor-like passions and liquid-like passions (volatility and diffusiveness as metaphors capturing aspects of passions)
-- ambiences and surges

baptism as the sacrament within every sacrament
matrimony as the all-reflecting sacrament

imaginative association, analogical proportion, formal implication, systemic structure (teleological fit)
poetics, rhetoric, prior analytics, posterior analytics
plausibility, persuasiveness, reasonableness, demonstrability

analytics as the theory of means of reasoning, considered as such

the reflex principles of good sense
the casuistics of theory preference

internal sense theory as a theory of saliences -- selection and association of experiences into ideational groupings not further reducible to the experiences themselves

One can see Hume's associationism as a degenerate (sparse desert) internal sense theory (or alternatively internal sense theories as supergenerate (dense-jungle) associationism, along the lines of Gerard).

'in the long run' used temporally vs. 'in the long run' used to indicate repeatability in principle

All explanation traces back to what boggles the mind without ceasing to explain.

the intrinsic themis of rite and liturgy giving birth to horae

accessibility relations among arguments

to stay the course (stick to it), to keep the end in sight, to act in the proper spirit -- three essentials of any great work

the I Ching, qua Confucian classic, as a schooling in order

laughter/humor as an instrument of temperance
kinds of humor tending to modesty, to caution, to proportionate judgment, to humility

rhetoric as a theory of cognitive resources pertaining to belief and inference

predicate calculus as propositional logic with multiple interrelated truth tables

All human knowledge requires the cooperation of the senses and something more than the senses.

proportion of part to part as more fundamental than distance?

What allows the lurid is not human strength but human weakness.

internally vs externally grounded versions of an argument (e.g., the argument from evil can be based either on an independent account of evil or on the theist's own)

intentionality as structured intelligibility (a higher order intelligibility of intelligibilities?)

Most of what most people say most of the time is extrapolative in some way.

renewal of faith // recurrence of Eucharist
faith as the constant accomplishment of the Paschal Sacrament in us

Ascension as the feast of hope (the salvific teleology)

The act of defining depends crucially on our ability to see one thing in two lights.

Human beings in general need their practical solutions to be in appropriate theater and symbol.

Let your symbolic gestures be practical improvements.

proximate vs. remote testimonial evidence
direct vs indirect testimonial evidence

The proper standard of training for priests is that they should be able to perform essential liturgical functions under conditions of persecution.

The triumphant saints will leave their doubts, the torrents of concupiscence will be stilled; free from misery they will cross the ocean of becoming and through Christ's teaching they will lead a holy life. No longer will they be attached to possessions, they will have no property, no gold or silver, no home to guard, no relatives for nepotism, but they will live a holy life of unity under Christ's guidance. They will have torn the net of the passions, they will enter contemplation, they will overflow with true happiness, for they will live holy lives through Christ.

rosary as elementary catechesis, divine office as a higher-order catechesis

the importance of visible majesty for law

to polish and to fortify what is human in us

Natural virtues are not suitable for overcoming supernatural opposition.

"All laws of nature are comprehended in one universal law, that similar qualities being in union, there will arise similar results...." (Shepherd; cp. Whewell and Maxwell)

The heart of freedom is the law of reason itself.

common cause & undesigned coincidences -- there is a generalized version of teh latter for all common cause situations. Think about this. --> cp. also Morelli method

the Socratic daimon of a civilization
daimon : Socrates :: God of the Oracle : Hellas

Creation is within ghte covenant-making act of God, as a material condition. (Cp. Barth)

The goddess Rumor is a minion of the Spirit of the Age.

The Spirit of the Age is seen in the hardening of thought and understanding, leading to disobedience toward reason, authority, and wise counsel.

doctrines intrinsic to a teaching authority vs. doctrines instrumental to a teaching authority

The compassion that is the end of matrimony as a sacrament cannot be achieved except by mortifications.

satisficing under conditions in which it is unknown what optimization should be

The amount of testing required to confirm a model increases faster than the number of variables in the model.

The basic principles of Tolkien's On Fairy Stories generalize to other signs.

prudence & 'center of mass' for many passions and actions at one time

liturgy // covenant (both reflect higher order)

drama : tragedy :: fairy-tale : eucatastrophe

Perception is something that can be cultivated.

Creation, as such, makes servants; Incarnation makes created sons.

the image of God in us as an anticipation of the Incarnation

the cultivation of equity as a control problem for political philosophy

Magisterium is not something that turns off and on.

Coventry Patmore on Mary: "Our only Saviour from an abstract Christ"

disposition to end (intention), interaction, resistance, equilibration

Counterfactual accounts of causation are just generalized behaviorisms.

laws as instruments for distinguishing component causalities in phenomena

All experiments are causal situations; it is from and by means of these causal situations that we abstract scientific laws, it is the finality or teleology of the experiment that allows us to do so.

causal regularities as facts about what does not happen

regularities --> final causes
instrumentalities --> final causes
nomologies --> final causes
dispositions --> final causes

The distinction between categorical and dispositional properties seems based on false assumptions about both.

formal distinction // middle knowledge

Agency detection is moral fact detection.

PSR as the principle of principiation

If there are rationally social animals, moral facts are facts in the natural environments of such animals.

Rational inquiry depends on moral facts.

natural place as at infinity

problem of change // problem of multiplicity

The existence of social capital is not a debt owed to the government but a contribution we have already collectively made to each other and to the government.

Social capital is constituted by individual efforts.

Lord & Bondslave // Doctrine of Mean

convergence of guess-work on the basis of snippet evidence (jigsaw puzzle)

lullaby as communication

government as an instrument for increasing foresight
government as a summary representation of the potential of its citizens' lives

generalizing hypothetico-deductive accounts of explanation to many modalities

If validity is Box, then Diamond must be 'If the premises are true, the conclusion can be true' (a case of not-Diamond would be where premises and conclusion are contradictory -- although dialetheism makes this more complicated).

Baptism makes a space for the theological virtues; a community and a tradition for them, a profession in favor of them, and a sign of God's giving them.

The unity of philosophy lies in the analogy of being; the goodness of philosophy in the discipline of virtue; the universailty of philosophy in rational thought; and the tradition of philosophy in the fight against 'might makes right' sophistry.

purgatory as rehab

Youth is a rush of venturing forth.

Medicine has a political or social structure, and as such may be practiced in a way analogous to the politics of the rhetors or in a way analogous to the politics of Socrates.

Love drawn from wisdom is the mother of consolation.

If morality is in any way connected with the fullness of human potential, there are moral facts.

The remedium concupscientiae is usually treated as if it were a scratching of an itch; but in reality it is a healing, a venturing forth to bring light to places where otherwise only darkness would be. IT is not a satisfaction of wayward craving but a reduction of it in favor of rest in a good. Greedy desire is pushed out by generous love; even if sometimes it is only party, by the minor generosity of a minor love, like affection for home and rest in its hospitalities. The very contractual character of it limits pleonexia in a matter where otherwise it can run rampant.

ordinary language & problem-shaping

graduate study & the parochial prima donna problem

Converse Barcan as the modality for exhaustive induction

Justice is based not on abstract equality but concrete equation.

Because 'truth' is said in many ways, 'truthmaker' is said in many ways.

I Pt 2:20ff clearly has links to the Suffering Servant passages in Isaiah

Truth is made our own by a worthy way of life.

Faith federates, hope progresses, love binds together.

the general principle of overflow: The lower is moved according to the action of the higher.

We are taught by images because we are images.

01:01

St. Anthony Of The Desert Jan 17 [Traditional Catholic Priest]

When St. Anthony of Egypt entered a church and heard the words of the Gospel, “If you will be perfect, go, sell all that you have and give to the poor,” he took them as if said to him personally, thinking that this is how Christ should be obeyed. And so, having sold his family …

The post St. Anthony Of The Desert Jan 17 appeared first on Traditional Catholic Priest.

01:00

Mönchs- und Wüstenvater Antonius, 17. Januar [et nunc]

Schon seit einigen Monaten gibt es den Blog "WEISUNGEN der Philokalie". Heute will ich wieder einmal darauf hinweisen. Denn die Worte des heiligen Mönchsvaters Antonius des Großen, dessen Fest die Kirche am 17. Januar feiert, sind aktueller denn je. Jedenfalls für solche Seelen, die sich dem geistlichen Leben hingeben.

Einige Sätze aus den lezten Veröffentlichungen:

Das Nichterkennen Gottes bedeutet Gefühllosigkeit und Torheit der Seele. Das Böse wird ja aus dem Nichterkennen geboren, das Gute aber kommt den Menschen aus der Erkenntnis Gottes zu und rettet die Seele.
Wenn du dich also bemühst, deine Wünsche nicht zu erfüllen, da du nüchtern bist und Gott erkennst, ist dein Geist auf die Tugenden ausgerichtet.
Wenn du aber danach trachtest, deine schlechten Wünsche in der Lust zu verwirklichen, da du trunken bist vom Nichterkennen Gottes, gehst du wie die vernunftlosen Geschöpfe zugrunde, ohne die Qualen zu bedenken, die dir nach dem Tod widerfahren werden.
+
Die Vorsehung betrifft das, was gemäß göttlicher Notwendigkeit geschieht, wie z. B. die Tatsache, daß Tag für Tag die Sonne auf- und untergeht und die Erde ihre Frucht bringt. In derselben Weise wird auch das als Gesetzmäßigkeit bezeichnet, was gemäß menschlicher Notwendigkeit geschieht.
Alles aber ist um des Menschen willen geworden.
+
Alles, was Gott tut, tut er — da er gut ist — um des Menschen willen.
Alles, was der Mensch tut, tut er für sich selbst — Gutes und Böses.
Damit du aber nicht das Glück der Bösen bewunderst, bedenke folgendes:
Die Städte unterhalten ihre Henkersknechte, doch billigen sie nicht ihre verderbte Gesinnung; vielmehr tun sie ersteres deshalb, weil sie durch diese jene bestrafen, die es verdienen.
In derselben Weise also läßt Gott zu, daß die Bösen die Dinge des Lebens in ihrer Gewalt haben, damit durch sie die Gottlosen bestraft werden. Später aber übergibt er auch jene dem Gericht, da sie den Menschen ja Grausames zugefügt haben — nicht als Diener Gottes, sondern als Sklaven ihrer eigenen Bosheit.
+
Die Verehrer von Götzenbildern würden nicht elend von der Wahrheit abirren, würden sie im Herzen erkennen und sehen, was sie verehren.
Sie würden vielmehr beim Anblick der Harmonie, der Ordnung und des wohlüberlegten Planes der durch Gott gewordenen und werdenden Dinge Den erkennen, der diese um des Menschen willen geschaffen hat.



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The Paraphasic XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Prosblogion XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Rad Trad XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Remnant Newspaper - The Remnant Newspaper - Remnant Articles XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
The Sacred Page XML 22:00, Thursday, 21 January 23:00, Thursday, 21 January
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
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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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April 2015
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March 2015
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February 2015
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January 2015
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December 2014
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November 2014
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October 2014
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September 2014
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August 2014
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July 2014
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June 2014
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May 2014
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April 2014
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March 2014
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February 2014
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January 2014
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December 2013
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November 2013
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October 2013
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August 2013
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July 2013
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June 2013
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May 2013
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April 2013
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March 2013
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February 2013
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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
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March 2012
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February 2012
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December 2011
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November 2011
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July 2011
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April 2011
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18192021222324
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March 2011
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14151617181920
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November 2010
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22232425262728
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August 2010
MonTueWedThuFriSatSun
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June 2010
MonTueWedThuFriSatSun
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07080910111213
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January 2010
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18192021222324
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December 2009
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November 2009
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