Why is this day thus named?
Because on this day the Church blesses ashes, and places them on the heads of her faithful children, saying: "Remember man, thou art dust, and unto dust thou shaft return."
Why is this done?
St. Charles Borromeo gives us the following reasons for this practice: that the faithful may be moved to sincere humility of heart; that the heavenly blessing may descend upon them, by which they, being really penitent, will weep with their whole soul for their sins, remembering how earth was cursed because of sin, and that we have all to return to dust; that strength to do true penance may be given the body, and that our soul may be endowed with divine grace to persevere in penance.
With such thoughts let the ashes be put upon your head, while you ask in all humility and with a contrite heart, for God’s mercy and grace.
Is the practice of putting ashes upon our heads pleasing to God?
It is, for God Himself commanded the Israelites to put ashes on their heads for a sign of repentance. (Jer. XXV. 34.) Thus did David (Ps, CI. 10.) who even strewed ashes on his bread; the Ninivites, (Jonas III. 5.) Judith, (Jud, IX. 1.) Mardochai, (Esth. IV 1.) Job, (JobXLII. 6.) etc. The Christians of the earliest times followed this practice as often as they did public penance for their sins.
Why from this day until the end of Lent are the altars draped in violet?
Because, as has been already said, the holy season of Lent is a time of sorrow and penance for sin, and the Church desires externally to demonstrate by the violet with which she drapes the altar, by the violet vestments worn by the priests, and by the cessation of the organ and festive singing, that we in quiet mourning are bewailing our sins; and to still further impress the spirit of penance upon us, there is usually only a simple crucifix or a picture of Christ's passion, left visible upon the altar, and devoutly meditating upon it, the heart is mostly prepared for contrition.
In the Introit of this day's Mass the Church uses the following words to make known her zeal for penance, and to move
INTROIT: God to mercy: Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made, winking at the sins of men for the sake of repentance, and sparing them; for thou art the Lord our God. (Wisd. XI. 24. 25.) Have mercy on me, O God, have mercy on me; for my soul trusteth in thee. (Ps. LVI. 2.) Glory be to the Father, etc.
COLLECT: Grant to thy faithful, O Lord, that they may begin the venerable solemnities of fasting with suitable piety, and perform them with tranquil devotion. Through Jesus Christ, our Lord, etc.
LESSON :(Joel II. 12-19) Thus with the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts and not your garments, and turn to the Lord your God; for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive, anal leave a blessing behind him, sacrifice and libation to the Lord your God? Blow the trumpet in Sion: sanctify a fast; call a solemn assembly; gather together the people; sanctify the Church; assemble the ancients; gather together the little ones, and them that suck at the breasts; let the bridegroom go forth from his bed, and the bride out of her bride-chamber. Between the porch and the altar the priests, the Lord's ministers, shall weep; and shall say: Spare, O Lord, spare thy people; and give not thine inheritance to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God? The Lord hath been zealous for his land, and hath spared his people. And the Lord answered, and said to his people: Behold, I will send you corn, and wine, and oil, and you shall be filled with them; and I will no more make you a reproach among the nations, with the Lord Almighty.
EXPLANATION : The Prophet Joel exhorts the Jews to sorrow and penance for their sins, that they evade the expected judgment to be sent by God upon the city of Jerusalem. He required of them to show their repentance not merely by rending their garments, a sign of mourning with the Jews, but by a truly contrite heart. The Church wishes us to see plainly from this lesson of the prophet what qualities our penance should possess, if we desire reconciliation with God, forgiveness of our sins, and deliverance at the Last Day, which qualities are not merely abstinence from food and amusements, but the practice of real mortification of our evil inclinations, thus becoming with our whole heart converted to God.
GOSPEL :(Matt. VI. 16-21) At that time, Jesus said to his disciples: When you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. But thou, when thou fastest, anoint thy head and wash thy face, that thou appear not to men to fast, but to thy Father who is in secret, and thy Father who seeth in secret will repay thee. Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven, where neither the rust nor moth doth consume, and where thieves do not break through nor steal. For where thy treasure is, there is thy heart also.
EXPLANATION : Jesus forbids us to seek the praises of men when performing good works, (fasting is a good work,) and still worse it would be to do good as the Pharisees, through hypocrisy. He also warns us against avarice and the desire for temporal riches, urging us to employ our temporal goods, in giving alms, and doing works of charity, thus laying up treasures in heaven, which are there rewarded and will last there forever. "What folly", says St. Chrysostom, "to leave our goods where we cannot stay, instead of sending them before us where we are going — to heaven!"'
_____________________________
From Explanation of the Epistles and Gospels by Fr. Leonard Goffine [(c) 1880]
Wednesday, March 01, 2006
Tuesday, February 28, 2006
An Express-Lane Belief System?
Thanks to Jeff Miller (The Curt Jester) for linking to this:
Mammon. Because You Deserve to Enjoy Life -- Guilt Free.
Mammon. Because You Deserve to Enjoy Life -- Guilt Free.
Conscience - some help for the confused
"He who does the will of my Father in heaven shall enter the kingdom of heaven." St. Matthew, 7:21.
Quite a few years ago there lived in a country section of southern California a poor but worthy Spanish-American family. The good mother took seriously sick and after a major operation, she passed away, leaving a family of eight children. The oldest was a girl of seventeen, a thin wraith of a creature. Upon her frail shoulders fell the burden of caring for the motherless family. She took up the task with courage, keeping the children clean, well fed, and regularly attending school.
A social worker complimented her on this good work. But the girl replied: "I can't take any credit for something I have to do."
"But, my dear," objected the visitor, "you don't have to. You could get out of it."
She who was playing the role of substitute mother paused for a moment and then exclaimed: "Yes, that's true. But what about the 'have to' that's inside of me?"
The 'have to' inside of us is what we call conscience. We don't have to prove that we have a conscience, because everyone knows it is there. Since it is so tremendously important in moral life, we must understand its nature and workings.
I. In reality, conscience is not a voice whispering to us:
We all want to enter the kingdom of heaven. Jesus tells us that we will if we do the will of His Father in heaven. Your conscience is the best help in doing God's will.
Like the girl who took the burden of the family upon her own frail shoulders, realize the presence and heed the promptings of the voice within you which says: "You have to."
_________________________
Adapted from:
Prayers, Precepts and Virtues by Fr. Arthur Tonne (1949)
Quite a few years ago there lived in a country section of southern California a poor but worthy Spanish-American family. The good mother took seriously sick and after a major operation, she passed away, leaving a family of eight children. The oldest was a girl of seventeen, a thin wraith of a creature. Upon her frail shoulders fell the burden of caring for the motherless family. She took up the task with courage, keeping the children clean, well fed, and regularly attending school.
A social worker complimented her on this good work. But the girl replied: "I can't take any credit for something I have to do."
"But, my dear," objected the visitor, "you don't have to. You could get out of it."
She who was playing the role of substitute mother paused for a moment and then exclaimed: "Yes, that's true. But what about the 'have to' that's inside of me?"
The 'have to' inside of us is what we call conscience. We don't have to prove that we have a conscience, because everyone knows it is there. Since it is so tremendously important in moral life, we must understand its nature and workings.
I. In reality, conscience is not a voice whispering to us:
A. It is our mind judging whether an action is right or wrong. It is an act of the mind which applies the moral law to ourselves in a particular case. The speedometer tells me that I am going beyond the speed limit. Conscience tells me that I am thereby endangering my life and the life of others, which is wrong.II. Sometimes this power of judging works correctly; at other times, incorrectly.
B. Conscience not only knows the law; it applies the law.
C. Law is outside of us; conscience is inside us.
D. Conscience works frequently every day, whether we realize it or not. It works in unimportant as well as important affairs:1. It does not make one big, complete decision for life or even for a year or one day. It keeps on making decisions or judgments as each action comes up.
2. Before the action conscience tells us to do the good, and avoid the evil.
3. After the act conscience praises the good, and condemns the bad.
A. Normally your conscience may be:III. Since this judgment of the mind regarding right and wrong is so important, it is necessary to know and follow some rules of conscience:1. Right, when it judges as good that which is really good, and bad that which is really bad. A false conscience does the opposite.B. An abnormal conscience may be:
2. Certain, when the individual has no reasonable fear that his judgment is wrong. In this connection the moral teachings of the Catholic Church are very definite and certain. Outside the Church there is doubt about almost everything.
3. Doubtful, if it hesitates in deciding whether an action is good or bad. The doubter is bound to find out for certain.
4. Perplexed, when there are two certain laws and the mind does not know which to obey. Someone is sick at home on Sunday morning. Shall I go to Mass or take care of the sick? An informed Catholic will know that he should take care of the sick. A perplexed person does not know what to do. Another reason here for learning your religion.1. Lax, when it allows what is really forbidden, when it considers mortal sins as venial sins, when it considers as no sin that which is really wrong.
2. Dead, when a long-continued habit of sin, or the intentional stifling of the promptings of conscience, have made this judgment weak and helpless. Deliver us, 0 Lord, from a deadened conscience. And deliver Thy Church from so-called Catholics with the conscience of a corpse!
3. Scrupulous, when it makes big sins out of little sins, makes sins out of things which are not sins, or insists on confessing sins which have been confessed before. Only absolute obedience to one's confessor can cure this spiritual sickness.
A. In general:Conscience is really the mind telling us "you must" or "you must not." By attentive listening to sermons, by reading faithful Catholic papers, magazines and books, by prayer and frequent confession and Communion, by attending missions and retreats, you can make and keep your conscience clear and correct. Then follow its promptings at all costs.1. Always act according to your conscience. To do what you think is wrong, even though it is right, would be to commit sin.B. In particular:
2. Follow your conscience only when you are sure the action is good.1. Always obey a right conscience.
2. If a false conscience is certain and we do not suspect it is false, follow it; if it is false through your own fault, then correct it first.
3. Clear up doubts by asking someone who knows. If you cannot clear up the doubt, take the safer course.
4. A lax or deadened conscience must be corrected by thought, prayer, and the sacraments.
5. A scrupulous conscience is cured by absolute obedience to one's confessor.
We all want to enter the kingdom of heaven. Jesus tells us that we will if we do the will of His Father in heaven. Your conscience is the best help in doing God's will.
Like the girl who took the burden of the family upon her own frail shoulders, realize the presence and heed the promptings of the voice within you which says: "You have to."
_________________________
Adapted from:
Prayers, Precepts and Virtues by Fr. Arthur Tonne (1949)
An Update on the Dissenting Canadian Priests
An email update from LifeSiteNews:
Please note that LifeSiteNews.com coverage of the open letter by 19 Quebec priests dissenting to Catholic teaching on homosexuality has been updated with a link to the full letter in French. In the coming days we will provide an English translation.The article states, in part, and which to some degree validates some previous comments made here :
Also note that unlike mainstream press coverage of the issue, only LifeSiteNews.com named all the priests who signed the letter.
See the article which now includes a link to the full open letter here:
http://www.lifesite.net/ldn/2006/feb/06022706.html
Canon Lawyer Peter Vere told LifeSiteNews.com that the situation is now beyond local bishops and that the faithful should contact the Congregation for the Doctrine of the Faith to express their concerns. Noting that the story on the dissent has made international news, Vere said, "It's no longer just a scandal for a particular diocese. It is a scandal for lay people who are legitimately confused by the antics of these priests, who will likely mistake silence (on the part of the bishops) for consent."I expect Dr Ed Peters will have something to say on this matter as well before too long.
"At this point I would encourage people to write the Congregation for the Doctrine of the Faith (CDF) because it no longer concerns priests or bishops but concerns a direct attack on the faith and morals of the Catholic Church," Vere added.
To send respectful communications:
Mail or fax (most effective):
Cardinal William Levada
Congregation for the Doctrine of the Faith
Piazza del S. Uffizio, 11, 00193 Roma, Italy
Fax: 06.69.88.34.09
To email the CDF:
Cardinal William Levada
E-mail: cdf@cfaith.va
When will this be printed in your parish bulletin?
I received the "Statement" below via email this evening and thought that, perhaps, some major outpouring of the Holy Spirit had come over those in Congress who profess to be Catholic...But alas, I was mistaken. Each of these Representatives needs, at the very minimum, a copy of the Catholic Answers' Voters Guide. Of course, unless I have misread this "Statement", I can only conclude that these professed Catholics are merely tryiing to gain the support of other Catholics solely for their own re-election bids this November. I am also confident that if I were to send this to my pastor (anonymously, of course), he would not hesitate to have it inserted in the bulletin or, at least, have it available to others.
What do they say?
Not that it means that much, but this email came from the group "Catholics" for Faithful Citizenship, a group which seems to have a problem with the hierarchy of truths of the Church and the non-negotiable issues as discussed by several faithful bishops, including our own, Archbishop Burke.
House Democrats Release Historic Catholic Statement of PrinciplesThey forgot to add, "And don't forget, support us in the upcoming election - we want to get a head start on any bishops who prefer to touch on the "non-negotiable" issues of which we, in conscience, disagree."
Expresses Commitment to Dignity of Life and Belief that Government Has 'Moral Purpose'
WASHINGTON, D.C. - A majority of Catholic Democrats in the U.S. House led by Congresswoman Rosa L. DeLauro (Conn.-3) today released a statement of principles. Signed by 55 House Democrats, the statement documents how their faith influences them as lawmakers, making clear their commitment to the basic principles at the heart of Catholic social teaching and their bearing on policy - whether it is increasing access to education for all or pressing for real health care reform, taking seriously the decision to go to war, or reducing poverty. Above all, the document expresses the signers' commitment to the dignity of life and their belief that government has moral purpose.
The full text of the statement and the complete list of signers follow.
Statement of Principles
By Fifty-Five Catholic Democrats in the U.S. House of Representatives
As Catholic Democrats in Congress, we are proud to be part of the living Catholic tradition -- a tradition that promotes the common good, expresses a consistent moral framework for life and highlights the need to provide a collective safety net to those individuals in society who are most in need. As legislators, in the U.S. House of Representatives, we work every day to advance respect for life and the dignity of every human being. We believe that government has moral purpose.
We are committed to making real the basic principles that are at the heart of Catholic social teaching: helping the poor and disadvantaged, protecting the most vulnerable among us, and ensuring that all Americans of every faith are given meaningful opportunities to share in the blessings of this great country. That commitment is fulfilled in different ways by legislators but includes: reducing the rising rates of poverty; increasing access to education for all; pressing for increased access to health care; and taking seriously the decision to go to war. Each of these issues challenges our obligations as Catholics to community and helping those in need.
We envision a world in which every child belongs to a loving family and agree with the Catholic Church about the value of human life and the undesirability of abortion; we do not celebrate its practice. Each of us is committed to reducing the number of unwanted pregnancies and creating an environment with policies that encourage pregnancies to be carried to term. We believe this includes promoting alternatives to abortion, such as adoption, and improving access to children's healthcare and child care, as well as policies that encourage paternal and maternal responsibility.
In all these issues, we seek the Church's guidance and assistance but believe also in the primacy of conscience. In recognizing the Church's role in providing moral leadership, we acknowledge and accept the tension that comes with being in disagreement with the Church in some areas. Yet we believe we can speak to the fundamental issues that unite us as Catholics and lend our voices to changing the political debate -- a debate that often fails to reflect and encompass the depth and complexity of these issues.
As legislators, we are charged with preserving the Constitution, which guarantees religious freedom for all Americans. In doing so, we guarantee our right to live our own lives as Catholics, but also foster an America with a rich diversity of faiths. We believe the separation of church and state allows for our faith to inform our public duties.
As Catholic Democrats who embrace the vocation and mission of the laity as expressed by Pope John Paul II in his Apostolic Exhortation, Christifideles Laici, we believe that the Church is the "people of God," called to be a moral force in the broadest sense. We believe the Church as a community is called to be in the vanguard of creating a more just America and world. And as such, we have a claim on the Church's bearing as it does on ours.
Rosa L. DeLauro
David R. Obey
Wm. Lacy Clay
Hilda L. Solis
James R. Langevin
Bart Stupak
Anna Eshoo
Bill Pascrell
Gene Taylor
Raul M. Grijalva
Carolyn McCarthy
John B. Larson
Ed Pastor
Joe Baca
William Delahunt
Tim Ryan
Silvestre Reyes
Mike Thompson
Linda T. Sanchez
Charles A. Gonzalez
Xavier Becerra
Diane Watson
Michael H. Michaud
Nydia Velazquez
Jim Marshall
Frank Pallone
John T. Salazar
James P. McGovern
George Miller
Tim Holden
James L. Oberstar
Dale E. Kildee
Patrick J. Kennedy
Cynthia McKinney
James P. Moran
Michael Capuano
Richard E. Neal
Mike Doyle
Peter A. DeFazio
Maurice Hinchey
Dennis A. Cardoza
Joseph Crowley
Jim Costa
Lucille Roybal-Allard
Loretta Sanchez
Robert Brady
Marty Meehan
Grace Napolitano
Luis V. Gutierrez
Jose Serrano
Stephen Lynch
Edward J. Markey
Nancy Pelosi
Lane Evans
What do they say?
In all these issues, we seek the Church's guidance and assistance but believe also in the primacy of conscience.What fantasy land does this come from? Since when do these "Catholic" politicians (for the most part) seek the Church's guidance and assistance? And regarding the oft used phrase "the primacy of conscience", irrespective of whether it is well-formed or malformed, it means to them that they are free to ignore the Church's teaching on any number of issues, except those which satisfy their own agendas (votes)...Pathetic, really. I'm so not looking forward to this election season when when we will be bombarded with claims about just how "Catholic" these people profess to be. May God have mercy on us! And pray for our bishops and priests as preparations are being made once again for the forthcoming spiritual battles.
Not that it means that much, but this email came from the group "Catholics" for Faithful Citizenship, a group which seems to have a problem with the hierarchy of truths of the Church and the non-negotiable issues as discussed by several faithful bishops, including our own, Archbishop Burke.
Archbishop expects 'discussion' on letter
Unbelievable!!! As previously posted here, 19 Catholic priests, wrote an open letter defying the Church's teaching on homosexuality. By definition, they are embracing heresy. Yet, in furthering such scandalous behavior, Sherbrooke Archbishop André Gaumond, who is also the president of the Canadian Conference of Catholic Bishops, said:
Well, your Excellency, while you may not be "very happy" with your priests, what, then does constitute a valid reason to boot heretics?
Let's call like it is, folks! Let us recall, with proper reflection, these words of Pope John Paul II in Ad Tuendam Fidem and the purpose for which he was making these changes:
I wonder if perhaps we are witnessing, yet not properly realizing it, a repeat of 1968 all over again where we had uncorrected, and in some places, encouraged rejection of Humanae Vitae?
The updated story on this episcopal failure to publicly correct these priests is here.
Lest I forget in my state of profound angst and disbelief, we need to pray for these priests and for these bishops...Perhaps God will grant them the graces they need to act in conformity with His will and in accord with the teachings of the Church!
"I'm not very happy with the means, to have a public declaration, a public article in the newspaper on a Sunday morning to say, 'We priests are not in accord with our church.'. . .I'm not very happy with that, but it's not a reason to throw them out of the church."Pray, tell then, good Bishop, what is a good reason? Why, it could have just as easily have been said: Let's let them continue to corrupt souls and lead Catholics on the road to hell. Why, it would be "pastorally insensitive" to rebuke them and call them to task for their heretical actions...After all, we want to give a false appearance of unity when in reality there is none....
Well, your Excellency, while you may not be "very happy" with your priests, what, then does constitute a valid reason to boot heretics?
Let's call like it is, folks! Let us recall, with proper reflection, these words of Pope John Paul II in Ad Tuendam Fidem and the purpose for which he was making these changes:
TO PROTECT THE FAITH of the Catholic Church against errors arising from certain members of the Christian faithful, especially from among those dedicated to the various disciplines of sacred theology, we, whose principal duty is to confirm the brethren in the faith (Lk 22:32), consider it absolutely necessary to add to the existing texts of the Code of Canon Law and the Code of Canons of the Eastern Churches, new norms which expressly impose the obligation of upholding truths proposed in a definitive way by the Magisterium of the Church, and which also establish related canonical sanctions.Have not these men by such an open letter contradicting or calling into question a teacing of the Church on the grave immorality of homosexual activity not placed themselves outside of the Church? Does not such open dissent require an equally open and public call for repentance and repudiation of the letter? For what reason is there a need to discuss this? Surely one cannot claim that this dissent or rejection of Catholic teaching is somehow occult?
The first paragraph states: “With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church either by a solemn judgment or by the ordinary and universal Magisterium sets forth to be believed as divinely revealed.”(4) This paragraph appropriately confirms and is provided for in the Church’s universal legislation, in canon 750 of the Code of Canon Law(5) and canon 598 of the Code of the Canons of the Eastern Churches.(6)
The third paragraph states: “Moreover I adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.”(7) This paragraph has its corresponding legislative expression in canon 752 of the Code of Canon Law(8) and canon 599 of the Code of Canons of the Eastern Churches.(9)
3. The second paragraph, however, which states “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals,”(10) has no corresponding canon in the Codes of the Catholic Church. This second paragraph of the Profession of faith is of utmost importance since it refers to truths that are necessarily connected to divine revelation. These truths, in the investigation of Catholic doctrine, illustrate the Divine Spirit’s particular inspiration for the Church’s deeper understanding of a truth concerning faith and morals, with which they are connected either for historical reasons or by a logical relationship.
4. Moved therefore by this need, and after careful deliberation, we have decided to overcome this lacuna in the universal law in the following way:
A) Canon 750 of the Code of Canon Law will now consist of two paragraphs; the first will present the text of the existing canon; the second will contain a new text. Thus, canon 750, in its complete form, will read:
Canon 750 – § 1. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All are therefore bound to avoid any contrary doctrines.
§ 2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely, those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.
I wonder if perhaps we are witnessing, yet not properly realizing it, a repeat of 1968 all over again where we had uncorrected, and in some places, encouraged rejection of Humanae Vitae?
The updated story on this episcopal failure to publicly correct these priests is here.
Lest I forget in my state of profound angst and disbelief, we need to pray for these priests and for these bishops...Perhaps God will grant them the graces they need to act in conformity with His will and in accord with the teachings of the Church!
Joe Scheidler Wins Unanimous Supreme Court Ruling against N.O.W
Praise be to God!!!
CHICAGO, February 28, 2006 (LifeSiteNews.com) – Longtime Chicago pro-life activist, Joseph Scheidler, has again won in the Supreme Court in a twenty-year-old case brought against him by the National Organization for Women, the leading US radical feminist activist organization. The Supreme Court ruled 8-0 that the charge of extortion could not be applied to pro-life demonstrations outside abortion facilities.Article here, CWNews has it here, Yahoo here.
If you missed the 2006 Convocation at St Stanislaus..
...featuring the Call to Action Vice President and FOSIL representative, "Catholic" Action Network brings to St. Louis another anti-Catholic conference titled "The Journey from Apartheid to a Radically Reformed Catholic Church", featuring none other than the esteemed, and excommunicated Dr. Patricia Fresen who serves as the director of formation for the "Roman Catholic" Women "Priests" Program based in Germany and Austria.
Dr. Fresen was "forced" to leave her Dominican community after her "ordination to the priesthood" in August 2003.
As a sign, no doubt, of Divine Providence, this conference is being held on April 1 - April Fools Day...
More here.
Dr. Fresen was "forced" to leave her Dominican community after her "ordination to the priesthood" in August 2003.
As a sign, no doubt, of Divine Providence, this conference is being held on April 1 - April Fools Day...
More here.
Campaign Begins Against Stem Cell Cloning Lies
A coalition of social conservatives — including legislators, anti-abortion groups and some religious organizations — kicked off on Monday its campaign to defeat a likely ballot proposal aimed at protecting some forms of embryonic stem-cell research.The other Saturday, I had to make a trip to the Post Office. As I was walking to the front entrance, I saw a woman stopping people to sign some petition. I asked her the nature of the petition and was told it for the "Life Saving Cures/Cloning Ban." I told her and a man who was looking it over that the petition was based on a specious lie, that it did not ban human cloning, and that humans would be sacrificed to the altars of "pseudo-scientific research", and money.
[State Rep. Jim ]Lembke and other group members contended that the ballot proposal was really about "cash, not cures" — a slap at the Missouri Coalition for Life Saving Cures, the group of business leaders, politicians and research facilities that is behind the ballot proposal.
The petition gatherer told me she had another on some tobacco tax, which I declined. After entering the Post Office and getting to the counter, I asked the clerk why, in violation of the law, they permitted petition gatherers on the property. I was told that they had called the O'Fallon Missouri police department (illustrious public servants who are incapable of even directing traffic) and that they were unable to do anything about it. About all those cops can do is run a radar gun and write tickets - when it comes to enforcing other laws, it appears that they are a notch or two below the Keystone cops.
Anyway, as I left I saw the woman who was previously gathering petitions, climb into a minivan with Illinois plates apparently getting ready to leave the area. I wonder why the "Life Destroying while Searching for Cures" group resorts to outsiders (non-Missourians) to gather their petitions? Maybe they work for less?
The Post-Dispatch article continues:
The supporting coalition is busy collecting the signatures needed to get on the November ballot a proposed state constitutional amendment that would protect allow all embryonic stem-cell research allowed under federal law. The coalition says the protection is necessary because of repeated efforts by social conservatives to persuade the state Legislature to ban such research, especially a procedure called somatic cell nuclear transfer. (SCNT)There are, indeed, efforts to ban cloning which is the direct murder of an innocent human being. It is not necessarily "social conservatives" who are opposed, but those who believe in and follow the natural moral law. It is beyond any doubt that both reproductive and therapeutic cloning immorally generate a new human life - a living human being, a person. But therapeutic cloning is worse in that this new human life is created solely for the purpose of destroying it at the embryonic stage, in his or her earliest moments of life.
We are constantly bombarded with the lies and distortions by "St. Jack" Danforth and his band of cronies that opposition to this ballot initiative is no less than the denial of a cure to persons with serious diseases or other sufferings. Yet not one example can be offered by them to support such a specious claim. These "compassionate" individuals do not appear to understand the immorality of the act of destroying a life to achieve their stated end or goal. They must, in effect, reject the biological and scientific facts that these human lives are human.
With respect to SCNT:
"This is human cloning, and they’re ["St Jack" and the Missouri Life Saving Cures group] lying to the public," said Jaci Winship, executive director of Missourians Against Human Cloning. She and other members of the group flew around the state to hold several news conferences kicking off their campaign.Yes, it is absurd and insulting to those who have the brains and the intellect to understand what is behind this whole initiative. There are reasons why the ballot initiative is wording in such a way as to deliberately deceive the public and altruism is nowhere to be found. Whether or not these people realize it or not, the practice of human cloning creates a class of human beings whose inherent dignity is despised and rejected and who become mere slaves, property in effect, to satisfy our whims and desires. We deprive them of their most basic rights.
. . .
Donn Rubin, chairman of the Missouri Coalition for Life Saving Cures, contended that it was the opponents who were circulating falsehoods. "This argument about profits is absurd and insulting," he said.
In the words of Father Pacholczyk, "[t]herapeutic cloning sanctions the direct and explicit exploitation of one human being by another, in this case, the exploitation of the weak by the powerful" (Father Tadeusz Pacholczyk, Stem Cell Research, Cloning and Human Embryos, Washington, D.C.: Family Research Council)
The Post Dispatch article is here.
Other information (and credit) for this post came from Archbishop Burke's Column, Safeguarding Human Life: The Very Beginning, available at the St Louis Review or here.
Resignation of Abp. Fiorenza (Houston) Accepted
VATICAN CITY, FEB 28, 2006 (VIS) - The Holy Father:
- Accepted the resignation from the pastoral care of the archdiocese of Galveston-Houston, U.S.A., presented by Archbishop Joseph Anthony Fiorenza, upon having reached the age limit. He is succeeded by Coadjutor Archbishop Daniel N. DiNardo.
Willful Ignorance or Something Else...
A recent column in the Post left me wondering if people are really so out of touch with reality. I am unclear if this column may have been an attempt at comedy or satire, and if so, I saw neither humor nor satire in it. As a matter of fact, if the author is even slightly serious and truthful, we need to pray for his conversion and the conversion of his family and friends. Having just discovered that acting on one's homosexual inclinations is sinful, he says:
The complete article, "Friends don’t let friends stay gay…right?," is here.
...I suddenly was concerned about my friend [Dean]. Not only is he a heavy smoker, which is bad, but he’s gay, which apparently is a sin. Between the ride on the lung-cancer express and the openly sinful behavior, my friend might be bumming a smoke off of Satan any day now. I figured I couldn’t waste time. I dialed the phone.Lovely...the homosexual who happens to be "Catholic", unconcerned about his immortal soul because this is a religion where everything is a sin. Perhaps, everything he is doing or failing to do is sinful, but that clarification is never made. His attempts to convince his friend that he should try and change his homosexual lifestyle were truly lame, much like the column in general. He ends his writing unconcerned with either his friend's immortal soul or his own:
“I’ve been reading about this in the paper. People say it’s a sin. Did you know it’s a sin?”
“Yeah.”
“And that doesn’t bother you?”
“I’m Catholic. Everything’s a sin,” Dean replied. “Being gay is the least of my worries.”
The reason I like Dean is that he is who he is. If he changed into something else, I might not like him as much. So, I guess he’ll end up trading Marlboros with Beelzebub after all. Actually, I could probably use some company down there anyway.It will take much prayer, conutless acts of reparations and sacrifices, and unending works of mercy, all with God's infinite graces, to change hearts and minds of the untold pagans of this once Christian nation. For the faithful, the work is before us and we cannot be complacent nor can we procrastinate.
The complete article, "Friends don’t let friends stay gay…right?," is here.
Gospel for Tuesday, 8th Week in Ordinary Time
From: Mark 10:28-31
Poverty and Renunciation (Continuation)
[28] Peter began to say to Him (Jesus), "Lo, we have left everything and followed You." [29] Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. [31] But many that are first will be last, and the last first."
_______________________
Commentary:
28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He also requires us to practise real and effective austerity in the possession and use of material things. But of those who have received a specific call to apostolate--as in the case, here, of the Twelve--He requires absolute detachment from property, time, family, etc. so that they can be fully available, imitating Jesus Himself who, despite being Lord of the universe, became so poor that He had nowhere to lay His head (cf. Matthew 8:20). Giving up all these things for the sake of the Kingdom of Heaven also relieves us of the burden they involve: like a soldier shedding some encumbrance before going into action, to be able to move with more agility. This gives one a certain lordship over all things: no longer the slave of things, one experiences that feeling St. Paul referred to: "As having nothing, and yet possessing everything" (2 Corinthians 6:10). A Christian who sheds his selfishness in this way has acquired charity and, having charity, he has everything: "All are yours; you are Christ's; and Christ is God's" (1 Corinthians 3:22-23).
The reward for investing completely in Christ will be fully obtained in eternal life: but we will also get it in this life. Jesus says that anyone who generously leaves behind his possessions will be rewarded a hundred times over in this life.
He adds "with persecutions" (v. 30) because opposition is part of the reward for giving things up out of love for Jesus Christ: a Christian's glory lies in becoming like the Son of God, sharing in His cross so as later to share in His glory: "provided we suffer with Him in order that we may also be glorified with Him (Romans 8:17); "all who desire to live a godly life in Christ Jesus will be persecuted' (2 Timothy 3:12).
29. These words of our Lord particularly apply to those who by divine vocation embrace celibacy, giving up their right to form a family on earth. By saying "for My sake and for the Gospel" Jesus indicates that His example and the demands of His teaching give full meaning to this way of life: "This, then, is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace, which springs from the paschal mystery of the Savior and renders the choice of celibacy desirable and worthwhile on the part of those called by our Lord Jesus. Thus, they intend not only to participate in Christ's priestly office, but also to share with Him His very condition of living" (Paul VI, "Sacerdotalis Coelibatus", 23).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Poverty and Renunciation (Continuation)
[28] Peter began to say to Him (Jesus), "Lo, we have left everything and followed You." [29] Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for My sake and for the Gospel, [30] who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. [31] But many that are first will be last, and the last first."
_______________________
Commentary:
28-30. Jesus Christ requires every Christian to practise the virtue of poverty: He also requires us to practise real and effective austerity in the possession and use of material things. But of those who have received a specific call to apostolate--as in the case, here, of the Twelve--He requires absolute detachment from property, time, family, etc. so that they can be fully available, imitating Jesus Himself who, despite being Lord of the universe, became so poor that He had nowhere to lay His head (cf. Matthew 8:20). Giving up all these things for the sake of the Kingdom of Heaven also relieves us of the burden they involve: like a soldier shedding some encumbrance before going into action, to be able to move with more agility. This gives one a certain lordship over all things: no longer the slave of things, one experiences that feeling St. Paul referred to: "As having nothing, and yet possessing everything" (2 Corinthians 6:10). A Christian who sheds his selfishness in this way has acquired charity and, having charity, he has everything: "All are yours; you are Christ's; and Christ is God's" (1 Corinthians 3:22-23).
The reward for investing completely in Christ will be fully obtained in eternal life: but we will also get it in this life. Jesus says that anyone who generously leaves behind his possessions will be rewarded a hundred times over in this life.
He adds "with persecutions" (v. 30) because opposition is part of the reward for giving things up out of love for Jesus Christ: a Christian's glory lies in becoming like the Son of God, sharing in His cross so as later to share in His glory: "provided we suffer with Him in order that we may also be glorified with Him (Romans 8:17); "all who desire to live a godly life in Christ Jesus will be persecuted' (2 Timothy 3:12).
29. These words of our Lord particularly apply to those who by divine vocation embrace celibacy, giving up their right to form a family on earth. By saying "for My sake and for the Gospel" Jesus indicates that His example and the demands of His teaching give full meaning to this way of life: "This, then, is the mystery of the newness of Christ, of all that He is and stands for; it is the sum of the highest ideals of the Gospel and of the Kingdom; it is a particular manifestation of grace, which springs from the paschal mystery of the Savior and renders the choice of celibacy desirable and worthwhile on the part of those called by our Lord Jesus. Thus, they intend not only to participate in Christ's priestly office, but also to share with Him His very condition of living" (Paul VI, "Sacerdotalis Coelibatus", 23).
________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Monday, February 27, 2006
Defending Human Embryonic Life - Essay
This is a lengthy essay but well worth taking the time to read it. The first paragraph states:
This essay addresses the moral status of the human embryo. It asserts that on the basis of biology and metaphysics, the human embryo should be accorded full moral status, that is, inviolability. While this is also the position afforded it by the Catholic Church on the basis of divine revelation and elsewhere, the case will not be argued on that basis in this brief. Instead it will provide a critique of the so-called “intermediate” or “special status” which has been proposed by some ethicists including several of the members of the President’s Council on Bioethics. In so doing it will demonstrate why anything other than full moral status for the human embryo is biologically and philosophically untenable.The full article from Catholic Online.
Alter Christus - Lenten Graces: the Spirit of Compunction
With the beginning of the holy season of Lent all priestly hearts are stirred to renewed zeal for the salvation of souls. We are roused by holy Church's warning in her liturgy of the 1st Sunday: "Ecce nunc tempus acceptabile... Exhibeamus nosmetipsos sicut Dei ministros in multa patientia", etc. And we have resolved to plead with God by increased prayer and penance, with men by our more pressing and frequent exhortations... But what of our own share in the graces of Lent? Those very activities of our ministry will no doubt also profit us largely. Yet we should try and gather in, during Lent, some specific fruit of purification and transformation for our own soul. Perhaps we may seek this, very effectively, in cultivating the spirit of compunction.
ITS MEANING AND IMPORTANCE
Lent is often associated in our mind primarily with the idea of external penance and expiation for sin; yet this is not its main purpose. It ought to have also another, a deeper meaning for us, - bring us a greater grace, viz. a true spirit of compunction. The liturgy of Lent strikes that note unceasingly; it is the habitual object of its petitions and prayers. "Parce, Domine, parce populo tuo; ne in aeternum irascaris nobis." "Attende, Domine, et miscrere, quia peccavimus tibi."
Let us take that lesson to heart eagerly. For there is danger of our making too little of it in our spiritual life: modern asceticism stresses but little the importance of compunction as the foundation of holiness. Abbot Marmion - and Faber before him - do not hesitate to attribute to this the failure of so many good souls in their quest after perfection.
Yet when we reflect on the meaning of compunction and all it implies, it is not difficult to realize how vital it is for all solid piety. The central idea of compunction is given very aptly by Marmion: "a disposition of the soul which makes it abide in a state of habitual contrition". Many other elements will follow in the wake of a deep inner disposition of compunction: with the habitual sorrow and regret for having offended God, there comes into the soul an ever-growing hatred of sin, a never-satiated desire to atone for it, a recoil, as it were, from all dangerous attractions to sin, a holy fear of all that may again lead us away from God, a supernatural sorrow for all the wrongs done to Him by the sins of the world, with a great longing to see His honour and glory restored, and - perhaps chiefly - a boundless confidence in the mercy of God, with a great tenderness in our love of God because it is a forgiven love.
Such must have been the dispositions of St Peter, of Mary Magdalen, after their conversion: contrition in them became a life-long compunction, and this made saints of them. So it has proved for countless souls, even for souls whose" conversion" was but from minor offences against God, as for St Aloysius Gonzaga.
Would that we could live in that spirit of compunction and ground ourselves more and more in it. We need it at every stage of the spiritual life: not only after our falls, to secure a lasting conversion; but all along the road of progress, because it keeps us in our true relation to God and in many ways helps us on to more intimate union with Him: it makes us realize that we have never done penance enough, thwarts our habitual tendencies to pride and self-sufficiency, detaches us from the vanities of the world, develops in us positive feelings of deep humility and leads to true devotion and piety. "Da te ad cordis compunctionem et invenies devotionem. "
The eastern schools of Christian spirituality have always recommended the frequent and whole-hearted repetition of the words: "Jesus, Son of God, have mercy on me, a sinner" - not only for beginners, but as the surest means of finding union with God. Have we ever tried it?
* How little perhaps we have realized the sanctifying effects a deeper compunction would have on our spiritual life? - Let us strive earnestly after it, during this Lent especially.
To pray for it is the first and chief means to obtain compunction, as it is for every other grace. We have many opportunities for this in the special liturgical prayers of Lent. "Deus, qui sperantibus in te misereri potius eligis quam irasci : da nobis digne flere mala quae fecimus, ut tuae consolationis gratiam invenire mereamur" (Sabb. p. dom. IV Quadrag. : or. super populum ).
Next, we must dispose our souls to receive that grace in greater and greater abundance. True, the intense and overwhelming compunction of the Saints seems to be a very special gift of the Holy Ghost; but even with God's ordinary graces we can always grow in the sorrowing for our sins and in the accompanying feelings of humility and penance and love. To this end, we should frequently meditate on the greatness and holiness of God, contrasting it with our own nothingness and sinfulness; on the Secred Passion of our Savior, etc.
Then, let us look out for all occasions to develop in us that spirit of compunction: be very earnest in our acts of contrition (in our examinations of conscience and confessions); take in a spirit of expiation the crosses and hardships and humiliations we meet in our daily life and ministry; humble ourselves when we hear the confessions of sinners ("I would do much worse if God did not preserve me!" ); finally, say in a spirit of sincerity the many prayers of the missal and breviary which express these feelings. . .
* Let us say our next Mass with special attention to all the prayers that breathe humble compunction, from the Confiteor at the foot of the altar to the "Placeat tibi...sacrificium quod indignus obtuli"; similarly for the Psalms and prayers of tomorrow's breviary; - and let us make the experiment of adding the motive of atonement to as many of our actions as possible in the course of the day... If we persevere in this practice we shall not be long in discovering there a rich vein of solid spiritual gold: "Cor contritum et humiliatum non despicies...Auditui meo dabis gaudium et laetitiam."
__________________________
Adapted from Alter Christus, Meditations for Priests by F.X. L'Hoir, S.J. (1958)
Meditation 15.
###
Please pray for our priests and pray for vocations to the priesthood.
ITS MEANING AND IMPORTANCE
Lent is often associated in our mind primarily with the idea of external penance and expiation for sin; yet this is not its main purpose. It ought to have also another, a deeper meaning for us, - bring us a greater grace, viz. a true spirit of compunction. The liturgy of Lent strikes that note unceasingly; it is the habitual object of its petitions and prayers. "Parce, Domine, parce populo tuo; ne in aeternum irascaris nobis." "Attende, Domine, et miscrere, quia peccavimus tibi."
Let us take that lesson to heart eagerly. For there is danger of our making too little of it in our spiritual life: modern asceticism stresses but little the importance of compunction as the foundation of holiness. Abbot Marmion - and Faber before him - do not hesitate to attribute to this the failure of so many good souls in their quest after perfection.
Yet when we reflect on the meaning of compunction and all it implies, it is not difficult to realize how vital it is for all solid piety. The central idea of compunction is given very aptly by Marmion: "a disposition of the soul which makes it abide in a state of habitual contrition". Many other elements will follow in the wake of a deep inner disposition of compunction: with the habitual sorrow and regret for having offended God, there comes into the soul an ever-growing hatred of sin, a never-satiated desire to atone for it, a recoil, as it were, from all dangerous attractions to sin, a holy fear of all that may again lead us away from God, a supernatural sorrow for all the wrongs done to Him by the sins of the world, with a great longing to see His honour and glory restored, and - perhaps chiefly - a boundless confidence in the mercy of God, with a great tenderness in our love of God because it is a forgiven love.
Such must have been the dispositions of St Peter, of Mary Magdalen, after their conversion: contrition in them became a life-long compunction, and this made saints of them. So it has proved for countless souls, even for souls whose" conversion" was but from minor offences against God, as for St Aloysius Gonzaga.
Would that we could live in that spirit of compunction and ground ourselves more and more in it. We need it at every stage of the spiritual life: not only after our falls, to secure a lasting conversion; but all along the road of progress, because it keeps us in our true relation to God and in many ways helps us on to more intimate union with Him: it makes us realize that we have never done penance enough, thwarts our habitual tendencies to pride and self-sufficiency, detaches us from the vanities of the world, develops in us positive feelings of deep humility and leads to true devotion and piety. "Da te ad cordis compunctionem et invenies devotionem. "
The eastern schools of Christian spirituality have always recommended the frequent and whole-hearted repetition of the words: "Jesus, Son of God, have mercy on me, a sinner" - not only for beginners, but as the surest means of finding union with God. Have we ever tried it?
* How little perhaps we have realized the sanctifying effects a deeper compunction would have on our spiritual life? - Let us strive earnestly after it, during this Lent especially.
To pray for it is the first and chief means to obtain compunction, as it is for every other grace. We have many opportunities for this in the special liturgical prayers of Lent. "Deus, qui sperantibus in te misereri potius eligis quam irasci : da nobis digne flere mala quae fecimus, ut tuae consolationis gratiam invenire mereamur" (Sabb. p. dom. IV Quadrag. : or. super populum ).
Next, we must dispose our souls to receive that grace in greater and greater abundance. True, the intense and overwhelming compunction of the Saints seems to be a very special gift of the Holy Ghost; but even with God's ordinary graces we can always grow in the sorrowing for our sins and in the accompanying feelings of humility and penance and love. To this end, we should frequently meditate on the greatness and holiness of God, contrasting it with our own nothingness and sinfulness; on the Secred Passion of our Savior, etc.
Then, let us look out for all occasions to develop in us that spirit of compunction: be very earnest in our acts of contrition (in our examinations of conscience and confessions); take in a spirit of expiation the crosses and hardships and humiliations we meet in our daily life and ministry; humble ourselves when we hear the confessions of sinners ("I would do much worse if God did not preserve me!" ); finally, say in a spirit of sincerity the many prayers of the missal and breviary which express these feelings. . .
* Let us say our next Mass with special attention to all the prayers that breathe humble compunction, from the Confiteor at the foot of the altar to the "Placeat tibi...sacrificium quod indignus obtuli"; similarly for the Psalms and prayers of tomorrow's breviary; - and let us make the experiment of adding the motive of atonement to as many of our actions as possible in the course of the day... If we persevere in this practice we shall not be long in discovering there a rich vein of solid spiritual gold: "Cor contritum et humiliatum non despicies...Auditui meo dabis gaudium et laetitiam."
__________________________
Adapted from Alter Christus, Meditations for Priests by F.X. L'Hoir, S.J. (1958)
Meditation 15.
###
Please pray for our priests and pray for vocations to the priesthood.
Pride - Another definition
Pride is inordinate self-love, an exaltation of the conditional and relative self into an absolute.
It tries to gratify the thirst for the infinite by giving to one's own finitude a pretension to divinity.
In some, pride blinds the self to its weakness and becomes "hot" pride; in others, it recognizes its own weakness and overcomes it by a self-exaltation which becomes "cold" pride.
Pride kills docility and makes a man incapable of ever being helped by God. The limited knowledge of the puny mind pretends to be final and absolute.
In the face of other intellects it resorts to two techniques, either the technique of omniscience, by which it seeks to convince others how much it knows, or the technique of nescience, which tries to convince others how little they know.
When such pride is unconscious, it becomes almost incurable, for it identifies truth with its truth. Pride is an admission of weakness; it secretly fears all competition and dreads all rivals.
It is rarely cured when the person himself is vertical - i.e., healthy and prosperous - but it can be cured when the patient is horizontal - sick and disillusioned. That is why catastrophes are necessary in an era of pride to bring men back again to God and the salvation of their souls.
_____________________
I read this is a new book, (actually an older book from 1949) and I felt it was one of those passages worth sharing. The title and author of this book? Later...
It tries to gratify the thirst for the infinite by giving to one's own finitude a pretension to divinity.
In some, pride blinds the self to its weakness and becomes "hot" pride; in others, it recognizes its own weakness and overcomes it by a self-exaltation which becomes "cold" pride.
Pride kills docility and makes a man incapable of ever being helped by God. The limited knowledge of the puny mind pretends to be final and absolute.
In the face of other intellects it resorts to two techniques, either the technique of omniscience, by which it seeks to convince others how much it knows, or the technique of nescience, which tries to convince others how little they know.
When such pride is unconscious, it becomes almost incurable, for it identifies truth with its truth. Pride is an admission of weakness; it secretly fears all competition and dreads all rivals.
It is rarely cured when the person himself is vertical - i.e., healthy and prosperous - but it can be cured when the patient is horizontal - sick and disillusioned. That is why catastrophes are necessary in an era of pride to bring men back again to God and the salvation of their souls.
_____________________
I read this is a new book, (actually an older book from 1949) and I felt it was one of those passages worth sharing. The title and author of this book? Later...
Abp. Levada: Openly gay priests make it tough to represent Christ
Is this not an understatement or what? I am glad, though, that, as Prefect of the CDF, he discussed this in his homily (although ther are few direct quotes):
Anyway, perhaps it's a sign of things to come in rading of such statements from Cardinal-designate Levada.
Full article here.
ROME (CNS) -- Cardinal-designate William J. Levada said a priest who publicly announces he is homosexual makes it difficult for people to see the priest as representing Christ, the bridegroom of his bride, the [C]hurch.Before I forget it, once again, someone at Catholic News Service, apparently inept with regard to Church terms, uses lowercase "c" to describe the Church - much like a secular news reporter might do. I sent an email to Cindy Wooden to ask about this. I'm prepared for a lame excuse...I think, however, it is an indication of just how one views the Church and the failure to properly recognize the Church in news articles such as this reveals a great deal. (stepping off soapbox)....
A public declaration of homosexuality places a priest "at odds with the spousal character of love as revealed by God and imaged in humanity," said the U.S. cardinal-designate, who is prefect of the Congregation for the Doctrine of the Faith.
Cardinal-designate Levada made his remarks during a Feb. 26 homily as he presided over a Mass for the installation of the new rector of Rome's Pontifical North American College.
In his homily, Cardinal-designate Levada reflected on the challenges priests face today and on the Sunday Scripture readings, which described God's love for his people as the love of a husband for a wife and described Jesus as the bridegroom of the [C]hurch.
Anyway, perhaps it's a sign of things to come in rading of such statements from Cardinal-designate Levada.
Full article here.
The Curt Jester's Latest: Dissidentyne
Introducing the latest and most refreshing and relativistic gum - Dissidentyne. Up to now every brand of gum the flavor...
Order some now for your favorite heretic, apostate, or schismatic...Supplies may be limited...(At least, we can hope and pray).
Order some now for your favorite heretic, apostate, or schismatic...Supplies may be limited...(At least, we can hope and pray).
Time for more than "Fraternal Correction"?
Quebec priests challenge same-sex stand
As always, we cannot forget to pray for the conversion of these priests and others who may have been adversely affected by their open defiance of Church teaching.
Article here.
MONTREAL -- In an unusual public dissent with their leaders, 19 Quebec Roman Catholic priests published yesterday an open letter taking issue with the church's opposition to both same-sex marriage and the ordination of active gays into the priesthood.All throughout history since the fall of man through Adam, man has been attempting, with Satan's encouragement, to "redfine" virtue and vice. The fact that these priests have openly opposed the Church's teaching demands swift and resolute punishment in an equally open manner so as to mitigate and repair the grave scandal these priests have given.
Does the church "have the last word on the mysteries of political, social, family and sexual life?" the 980-word letter asks. "In these matters, the official teaching of the Church has shown itself more than once to be wrong."
. . .
Disputing the Vatican's position that homosexual acts are "intrinsically immoral and contrary to the natural law," the letter notes that humans have endlessly strived throughout history to redefine what is natural to them.
As always, we cannot forget to pray for the conversion of these priests and others who may have been adversely affected by their open defiance of Church teaching.
Article here.
Gospel for Monday, 8th Week in Ordinary Time
From: Mark 10:17-27
The Rich Young Man
[17] And as He (Jesus) was setting out on His journey, a man ran up and knelt before Him, and asked Him, "Good Teacher, what must I do to inherit eternal life?" [18] And Jesus said to him, "Why do you call Me good? No one is good but God alone. [19] You know the commandments: `Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" [20] And he said to Him, "Teacher, all these I have observed from my youth." [21] And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in Heaven; and come, follow Me." [22] At that saying his countenance fell, and he went away sorrowful; for he had great possessions.
Poverty and Renunciation
[23] And Jesus looked around and said to His disciples, "How hard it will be for those who have riches to enter the Kingdom of God!" [24] And the disciples were amazed at His words. But Jesus said to them again, "Children, how hard it is for those who trust in riches to enter the Kingdom of God!" [25] It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." [26] And they were exceedingly astonished, and said to Him, "Then who can be saved?" [27] Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God."
___________________
Commentary:
17-18. As Matthew 19:16 makes clear, the young man approaches Jesus as an acknowledged teacher of the spiritual life, in the hope that He will guide him towards eternal life. It is not that Christ rejects the praise He is offered: He wants to show the depth of the young man's words: He is good, not because He is a good man but because He is God, who is Goodness Itself. So, the young man has spoken the truth, but he has not gone far enough. Hence the enigmatic nature of Jesus' reply and its profundity. The young man's approach is upright but too human; Jesus tries to get him to see things from an entirely supernatural point of view. If this man is to really attain eternal life he must see in Christ not just a good master but the divine Savior, the only Master, the only one who, because He is God, is Goodness Itself. Cf. note on Mt. 19:16-22.
19. Our Lord has not come to abolish the Law but to fulfill it (Matthew 5:17). The commandments are the very core of the Law and keeping them is necessary for attaining eternal life. Christ brings these commandments to fulfillment in a double sense. First, because He helps us discover their full implications for our lives. The light of Revelation makes it easy for us to grasp the correct meaning of the precepts of the Decalogue--something that human reason, on its own, can only achieve with difficulty. Second, His grace gives us strength to counter our evil inclinations, which stem from Original Sin. The commandments, therefore, still apply in the Christian life: they are like signposts indicating the way that leads to Heaven.
21-22. Our Lord knows that this young man has a generous heart. This is why He treats him so affectionately and invites him to greater intimacy with God. But He explains that this means renunciation--leaving his wealth behind so as to give his heart whole and entire to Jesus. God calls everyone to holiness, but holiness is reached by many different routes. It is up to every individual to take the necessary steps to discover which route God wants him to follow. The Lord sows the seed of vocation in everyone's soul, to show him the way to go to reach the goal of holiness, which is common to all.
In other words, if a person does not put obstacles in the way, if he responds generously to God, he feels a desire to be better, to give himself more generously. As fruit of this desire he seeks to know God's will; he prays to God to help him, and asks people to advise him. In responding to this sincere search, God uses a great variety of instruments. Later, when a person thinks he sees the way God wants him to follow, he may still not take the decision to go that way: he is afraid of the renunciation it involves: at this point he should pray and deny himself if the light--God's invitation--is to win out against human calculation. For, although God is calling, man is always free, and therefore, he can respond generously or be a coward, like the young man we are told about in this passage. Failure to respond generously to one's vocation always produces sadness.
21. "In its precise eloquence", John Paul II points out, commenting on this passage, "this deeply penetrating event expresses a great lesson in a few words: it touches upon substantial problems and basic questions that have in no way lost their relevance. Everywhere young people are asking important questions--questions on the meaning of life, on the right way to live, on the scale of values: `What must I do...?' `What must I do to share in everlasting life?'...To each of you I say therefore: heed the call of Christ when you hear him saying to you: `Follow Me!' Walk in My path! Stand by My side! Remain in My love! There is a choice to be made: a choice for Christ and His way of life, and His commandment of love.
"The message of love that Christ brought is always important, always relevant. It is not difficult to see how today's world, despite its beauty and grandeur, despite the conquests of science and technology, despite the refined and abundant material goods that it offers, is yearning for more truth, for more love, for more joy. And all of this is found in Christ and in His way of life.... Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape. If you really accept that love from Christ, it will lead you to God. Perhaps in the priesthood or religious life; perhaps in some special service to your brothers and sisters: especially to the needy, the poor, the lonely, the abandoned, those whose rights have been trampled upon, or those whose basic needs have not been provided for. Whatever you make of your life, let it be something that reflects the love of Christ" ("Homily on Boston Common").
22. "The sadness of the young man makes us reflect. We could be tempted to think that many possessions, many of the goods of this world, can bring happiness. We see instead in the case of the young man in the Gospel that his many possessions had become an obstacle to accepting the call of Jesus to follow Him. He was not ready to say "yes" to Jesus and "no" to self, to say "yes" to love and "no" to escape. Real love is demanding. I would fail in my mission if I did not clearly tell you so. For it was Jesus--Jesus Himself--who said: `You are My friends if you do what I command you' (John 15:14). Love demands effort and a personal commitment to the will of God. It means discipline and sacrifice, but it also means joy and human fulfillment.
"Dear young people: do not be afraid of honest effort and work; do not be afraid of the truth. With Christ's help, and through prayer, you can answer His call, resisting temptations and fads, and every form of mass manipulation. Open your hearts to the Christ of the Gospels--to His love and His truth and His joy. Do not go away sad!...
"Follow Christ! You who are single or who are preparing for marriage. Follow Christ! You who are young or old. Follow Christ! You who are sick or aging; who are suffering or in pain. You who feel the need for healing, the need for love, the need for a friend--follow Christ!
"To all of you I extend--in the name of Christ--the call, the invitation, the plea: `Come and follow Me'" (John Paul II, "Homily on Boston Common").
23-27. The reaction of the rich young man gives our Lord another opportunity to say something about the way to use material things. In themselves they are good: they are resources God has made available to people for their development in society. But excessive attachment to things is what makes them an occasion of sin. The sin lies in "trusting" in them, as if they solve all life's problems, and turning one's back on God. St. Paul calls covetousness idolatry (Colossians 3:5). Christ excludes from the Kingdom of God anyone who becomes so attached to riches that his life is centered around them. Or, more accurately, that person excludes himself.
Possessions can seduce both those who already have them and those who are bent on acquiring them. Therefore, there are--paradoxically--poor people who are really rich, and rich people who are really poor. Since absolutely everyone has an inclination to be attached to material things, the disciples see salvation as an impossible goal: "Then who can be saved?" No one, if we rely on human resources. But God's grace makes everything possible. Cf. note on Matthew 6:11.
Also, not putting our trust in riches means that everyone who does have wealth should use it to help the needy. This "demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development?" (Paul VI, "Populorum Progressio", 47).
__________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Rich Young Man
[17] And as He (Jesus) was setting out on His journey, a man ran up and knelt before Him, and asked Him, "Good Teacher, what must I do to inherit eternal life?" [18] And Jesus said to him, "Why do you call Me good? No one is good but God alone. [19] You know the commandments: `Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" [20] And he said to Him, "Teacher, all these I have observed from my youth." [21] And Jesus looking upon him loved him, and said to him, "You lack one thing; go, sell what you have, and give to the poor, and you will have treasure in Heaven; and come, follow Me." [22] At that saying his countenance fell, and he went away sorrowful; for he had great possessions.
Poverty and Renunciation
[23] And Jesus looked around and said to His disciples, "How hard it will be for those who have riches to enter the Kingdom of God!" [24] And the disciples were amazed at His words. But Jesus said to them again, "Children, how hard it is for those who trust in riches to enter the Kingdom of God!" [25] It is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God." [26] And they were exceedingly astonished, and said to Him, "Then who can be saved?" [27] Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God."
___________________
Commentary:
17-18. As Matthew 19:16 makes clear, the young man approaches Jesus as an acknowledged teacher of the spiritual life, in the hope that He will guide him towards eternal life. It is not that Christ rejects the praise He is offered: He wants to show the depth of the young man's words: He is good, not because He is a good man but because He is God, who is Goodness Itself. So, the young man has spoken the truth, but he has not gone far enough. Hence the enigmatic nature of Jesus' reply and its profundity. The young man's approach is upright but too human; Jesus tries to get him to see things from an entirely supernatural point of view. If this man is to really attain eternal life he must see in Christ not just a good master but the divine Savior, the only Master, the only one who, because He is God, is Goodness Itself. Cf. note on Mt. 19:16-22.
19. Our Lord has not come to abolish the Law but to fulfill it (Matthew 5:17). The commandments are the very core of the Law and keeping them is necessary for attaining eternal life. Christ brings these commandments to fulfillment in a double sense. First, because He helps us discover their full implications for our lives. The light of Revelation makes it easy for us to grasp the correct meaning of the precepts of the Decalogue--something that human reason, on its own, can only achieve with difficulty. Second, His grace gives us strength to counter our evil inclinations, which stem from Original Sin. The commandments, therefore, still apply in the Christian life: they are like signposts indicating the way that leads to Heaven.
21-22. Our Lord knows that this young man has a generous heart. This is why He treats him so affectionately and invites him to greater intimacy with God. But He explains that this means renunciation--leaving his wealth behind so as to give his heart whole and entire to Jesus. God calls everyone to holiness, but holiness is reached by many different routes. It is up to every individual to take the necessary steps to discover which route God wants him to follow. The Lord sows the seed of vocation in everyone's soul, to show him the way to go to reach the goal of holiness, which is common to all.
In other words, if a person does not put obstacles in the way, if he responds generously to God, he feels a desire to be better, to give himself more generously. As fruit of this desire he seeks to know God's will; he prays to God to help him, and asks people to advise him. In responding to this sincere search, God uses a great variety of instruments. Later, when a person thinks he sees the way God wants him to follow, he may still not take the decision to go that way: he is afraid of the renunciation it involves: at this point he should pray and deny himself if the light--God's invitation--is to win out against human calculation. For, although God is calling, man is always free, and therefore, he can respond generously or be a coward, like the young man we are told about in this passage. Failure to respond generously to one's vocation always produces sadness.
21. "In its precise eloquence", John Paul II points out, commenting on this passage, "this deeply penetrating event expresses a great lesson in a few words: it touches upon substantial problems and basic questions that have in no way lost their relevance. Everywhere young people are asking important questions--questions on the meaning of life, on the right way to live, on the scale of values: `What must I do...?' `What must I do to share in everlasting life?'...To each of you I say therefore: heed the call of Christ when you hear him saying to you: `Follow Me!' Walk in My path! Stand by My side! Remain in My love! There is a choice to be made: a choice for Christ and His way of life, and His commandment of love.
"The message of love that Christ brought is always important, always relevant. It is not difficult to see how today's world, despite its beauty and grandeur, despite the conquests of science and technology, despite the refined and abundant material goods that it offers, is yearning for more truth, for more love, for more joy. And all of this is found in Christ and in His way of life.... Faced with problems and disappointments, many people will try to escape from their responsibility: escape in selfishness, escape in sexual pleasure, escape in drugs, escape in violence, escape in indifference and cynical attitudes. But today, I propose to you the option of love, which is the opposite of escape. If you really accept that love from Christ, it will lead you to God. Perhaps in the priesthood or religious life; perhaps in some special service to your brothers and sisters: especially to the needy, the poor, the lonely, the abandoned, those whose rights have been trampled upon, or those whose basic needs have not been provided for. Whatever you make of your life, let it be something that reflects the love of Christ" ("Homily on Boston Common").
22. "The sadness of the young man makes us reflect. We could be tempted to think that many possessions, many of the goods of this world, can bring happiness. We see instead in the case of the young man in the Gospel that his many possessions had become an obstacle to accepting the call of Jesus to follow Him. He was not ready to say "yes" to Jesus and "no" to self, to say "yes" to love and "no" to escape. Real love is demanding. I would fail in my mission if I did not clearly tell you so. For it was Jesus--Jesus Himself--who said: `You are My friends if you do what I command you' (John 15:14). Love demands effort and a personal commitment to the will of God. It means discipline and sacrifice, but it also means joy and human fulfillment.
"Dear young people: do not be afraid of honest effort and work; do not be afraid of the truth. With Christ's help, and through prayer, you can answer His call, resisting temptations and fads, and every form of mass manipulation. Open your hearts to the Christ of the Gospels--to His love and His truth and His joy. Do not go away sad!...
"Follow Christ! You who are single or who are preparing for marriage. Follow Christ! You who are young or old. Follow Christ! You who are sick or aging; who are suffering or in pain. You who feel the need for healing, the need for love, the need for a friend--follow Christ!
"To all of you I extend--in the name of Christ--the call, the invitation, the plea: `Come and follow Me'" (John Paul II, "Homily on Boston Common").
23-27. The reaction of the rich young man gives our Lord another opportunity to say something about the way to use material things. In themselves they are good: they are resources God has made available to people for their development in society. But excessive attachment to things is what makes them an occasion of sin. The sin lies in "trusting" in them, as if they solve all life's problems, and turning one's back on God. St. Paul calls covetousness idolatry (Colossians 3:5). Christ excludes from the Kingdom of God anyone who becomes so attached to riches that his life is centered around them. Or, more accurately, that person excludes himself.
Possessions can seduce both those who already have them and those who are bent on acquiring them. Therefore, there are--paradoxically--poor people who are really rich, and rich people who are really poor. Since absolutely everyone has an inclination to be attached to material things, the disciples see salvation as an impossible goal: "Then who can be saved?" No one, if we rely on human resources. But God's grace makes everything possible. Cf. note on Matthew 6:11.
Also, not putting our trust in riches means that everyone who does have wealth should use it to help the needy. This "demands great generosity, much sacrifice and unceasing effort on the part of the rich man. Let each one examine his conscience, a conscience that conveys a new message for our times. Is he prepared to support out of his own pocket works and undertakings organized in favor of the most destitute? Is he ready to pay higher taxes so that the public authorities can intensify their efforts in favor of development?" (Paul VI, "Populorum Progressio", 47).
__________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Sunday, February 26, 2006
Catholic couple clashes with church over gay rights
Charlie and Maria Girsch aren't your typical parents. In their 20s, he was a Roman Catholic priest; she was a teacher and a nun. They fell in love and chose to marry.Still fighting the Church, it appears. Perhaps, they would be better served to contact Dr. Joe Nicolosi at the National Association of Research and Therapy of Homosexuality (NARTH). This would be the path to take rather than that of rebelling against the Church which cannot change it s teachings.
Now, love looms tall again to test the St. Paul couple's strong ties to Catholicism. The church has toughened its stand against Catholics in same-sex relationships. And one of the couple's six children is gay.
"We are caught between the child we love and the church we grew up in," Charlie Girsch says.
At the Cathedral of St. Paul, people wearing rainbow-colored sashes — considered a political statement in support ofpeople in gay relationships— are refused communion. And the diocesan leader, Archbishop Harry Flynn, now supports a proposed amendment to the Minnesota constitution that would ban not only gay marriage but also many advantages that union brings.
As a sash-wearing parent, Charlie Girsch has been denied communion himself. He and his wife rallied with others last summer to createCatholic Rainbow Parents, a group that has grown to 30 or more moms and dads of adult gays who oppose the church's stand.
More here.
Hat Tip to Darla M for the link.
Gospel for the 8th Sunday in Ordinary Time
From: Mark 2:18-22
A Discussion on Fasting
[18] Now John's disciples and the Pharisees were fasting; and people came and said to Him (Jesus): "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" [19] And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. [20] The days will come, when the bridegroom is taken away from them, and then they will fast in that day. [21] No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. [22] And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins."
_____________________
Commentary:
18-22. Using a particular case, Christ's reply tells about the connection between the Old and New Testaments. In the Old Testament the Bridegroom has not yet arrived; in the New Testament He is present, in the person of Christ. With Him began the Messianic Times, a new era distinct from the previous one. The Jewish fasts, therefore, together with their system of religious observances, must be seen as a way of preparing the people for the coming of the Messiah. Christ shows the difference between the spirit He has brought and that of the Judaism of His time. This new spirit will not be something extra, added on to the old; it will bring to life the perennial teachings contained in the older Revelation. The newness of the Gospel--just like new wine--cannot fit within the molds of the Old Law.
But this passage says more: to receive Christ's new teaching people must inwardly renew themselves and throw off the straight-jacket of old routines.
19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35; Matthew 25:1-13; John 3:29), thereby fulfilling what the Prophets had said about the relationship between God and His people (cf. Hosea 2:18-22; Isaiah 54:5ff). The Apostles are the guests at the wedding, invited to share in the wedding feast with the Bridegroom, in the joy of the Kingdom of Heaven (cf. Matthew 22:1-14).
In verse 20 Jesus announces that the Bridegroom will be taken away from them: this is the first reference He makes to His passion and death (cf. Mark 8:31; John 2:19; 3:14). The vision of joy and sorrow we see here epitomizes our human condition during our sojourn on earth.
_________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
A Discussion on Fasting
[18] Now John's disciples and the Pharisees were fasting; and people came and said to Him (Jesus): "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" [19] And Jesus said to them, "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. [20] The days will come, when the bridegroom is taken away from them, and then they will fast in that day. [21] No one sews a piece of unshrunk cloth on an old garment; if he does, the patch tears away from it, the new from the old, and a worse tear is made. [22] And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost, and so are the skins; but new wine is for fresh skins."
_____________________
Commentary:
18-22. Using a particular case, Christ's reply tells about the connection between the Old and New Testaments. In the Old Testament the Bridegroom has not yet arrived; in the New Testament He is present, in the person of Christ. With Him began the Messianic Times, a new era distinct from the previous one. The Jewish fasts, therefore, together with their system of religious observances, must be seen as a way of preparing the people for the coming of the Messiah. Christ shows the difference between the spirit He has brought and that of the Judaism of His time. This new spirit will not be something extra, added on to the old; it will bring to life the perennial teachings contained in the older Revelation. The newness of the Gospel--just like new wine--cannot fit within the molds of the Old Law.
But this passage says more: to receive Christ's new teaching people must inwardly renew themselves and throw off the straight-jacket of old routines.
19-20. Jesus describes Himself as the Bridegroom (cf. also Luke 12:35; Matthew 25:1-13; John 3:29), thereby fulfilling what the Prophets had said about the relationship between God and His people (cf. Hosea 2:18-22; Isaiah 54:5ff). The Apostles are the guests at the wedding, invited to share in the wedding feast with the Bridegroom, in the joy of the Kingdom of Heaven (cf. Matthew 22:1-14).
In verse 20 Jesus announces that the Bridegroom will be taken away from them: this is the first reference He makes to His passion and death (cf. Mark 8:31; John 2:19; 3:14). The vision of joy and sorrow we see here epitomizes our human condition during our sojourn on earth.
_________________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Saturday, February 25, 2006
Cardinal George's Resignation Is Sought by Advocacy Group
An advocacy group called for Cardinal Francis George to resign Saturday after reports that the top official of the Roman Catholic Archdiocese of Chicago ignored for months a review board's advice to remove a priest accused of molesting three boys.The "advocacy group" is not named...Any guesses on which group it is?
Link.
Patrick Madrid debates Bishop Thomas Gumbleton on gays in the priesthood
This is a two part streaming audio and post on Patrick site here.
How weird it is that I, a layman, had to debate a Catholic bishop on the issue of the problem of homosexuality in the priesthood. It's weird because I was defending the Catholic Church's perennial teaching about this issue and Bishop Gumbleton was taking the position that there being homosexuals in the priesthood is not a problem.I have not yet listened to these MP3's yet, but I can imagine that Gumbleton never stood a chance, taking a position contrary to the Church. We must continue to pray for him and for all those led astray by his heterdoxy.
It was a brief debate, all of 20 minutes (including commercial breaks), but it was enough time to see the two massively different approaches to this issue that Bishop Gumbleton and I took.
Protests at 'Love Won Out' Conference
Organizers [of the "Love Won Out"] say the turnout of 1,700 was the largest of their 37 U.S. conferences. Organizers said people came from 28 states.No matter how one tries to dice and slice it, the fact remains that an attraction to homosexuality is objectively disordered and that "homosexual acts are intrinsically disordered." They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved. (CCC 2357)
...no matter how kind the organizers said family members should be, their point was not lost. They all stressed that a gay lifestyle is a sin. The speeches breezed right over normally divisive topics without challenge because the opposition was largely outside in the cold. As conventioneers arrived in the morning, more than 350 protesters waited with handmade signs. . .
A few young women chanted at cars, "Two-Four-Six-Eight, how do you know your wife is straight?"
"It’s ridiculous the church thinks we need therapy," said Warren Lacey, 65, of St. Louis. He carried a sign, "God Made Me Gay." Lacey said he’s known since about age 5 that he was attracted to males. "It’s part of your nature. It’s not a decision to be made. It’s part of you."
. . .
Elena Pahl, 21, of St. Louis, said she was standing with the protesters Saturday because she doesn’t like the message the convention was sending. "They call (being gay) a disease," Pahl said. "I’m a pretty active Christian and I don’t appreciate that view."
Homosexual persons are called to live a life of chastity, just as every other person.
Article is here.
Another kind of "Catholic"? Hardly...
The full headline reads:
Another kind of Catholic: Breakaway groups reject Vatican teachings on issues such as priestly celibacy and divorce
The article is full full of examples and eupemisms of those professing a "faith" in something other than our Lord. Whatever it is, it is clearly not the faith as handed down to us from the time of Christ and the Apostles. Yet, confusion reigns as many continue to call thems "Catholic". But there is no such thing as a Catholic who rejects the teachings of Christ or His Church...If they can be called "Christian" is even open to debate for they have, it seems, come to adore themselves rather than the Creator. Their wills and desires supercede the will of the Almighty.
One can only wonder why would they wish to call themselves "Catholic" when being Catholic is exactly that which they oppose? Is this not indicative of some sort of mental dysfunction?
The article from the Miami Herald is here.
Another kind of Catholic: Breakaway groups reject Vatican teachings on issues such as priestly celibacy and divorce
The article is full full of examples and eupemisms of those professing a "faith" in something other than our Lord. Whatever it is, it is clearly not the faith as handed down to us from the time of Christ and the Apostles. Yet, confusion reigns as many continue to call thems "Catholic". But there is no such thing as a Catholic who rejects the teachings of Christ or His Church...If they can be called "Christian" is even open to debate for they have, it seems, come to adore themselves rather than the Creator. Their wills and desires supercede the will of the Almighty.
''Our motto is love without judgment, and that's piqued some curiosity,'' said [Terry] Villaire, a former Roman Catholic priest who's now a bishop in an independent Catholic movement...Villaire's small but growing 40-person congregation, made up mostly of former Roman Catholics, meets every Sunday at a Unity church on the Intracoastal Waterway in a shady Fort Lauderdale suburb.Most may have been born Catholic, but it's obvious they were not raised as Catholics. This is just another example of a seemingly endless list of evidence of failed catechesis of the past decades.
"Most of us were born and raised as Catholics, and in good conscience I still see myself as Catholic," said Villaire, who conducted Mass in green and white clerical robes and a red silk miter.
One can only wonder why would they wish to call themselves "Catholic" when being Catholic is exactly that which they oppose? Is this not indicative of some sort of mental dysfunction?
The article from the Miami Herald is here.
Gospel for Saturday, 7th Week in Ordinary Time
From: Mark 10:13-16
Jesus and the Children
[13] And they were bringing children to Him, that He might touch them; and the disciples rebuked them. [14] But when Jesus saw it He was indignant, and said to them, "Let the children come to Me, do not hinder them; for to such belongs the Kingdom of God. [15] Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it." [16] And He took them in His arms and blessed them, laying His hands upon them.
_______________________
Commentary:
13-16. This Gospel account has an attractive freshness and vividness about it which may be connected with St. Peter, from whom St. Mark would have taken the story. It is one of the few occasions when the Gospels tell us that Christ became angry. What provoked His anger was the disciples' intolerance: they felt that these people bringing children to Jesus were a nuisance: it meant a waste of His time; Christ had more serious things to do than be involved with little children. The disciples were well-intentioned; it was just that they were applying the wrong criteria. What Jesus had told them quite recently had not registered: "Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).
Our Lord also stresses that a Christian has to become like a child to enter the Kingdom of Heaven. "To be little you have to believe as children believe, to love as children love, to abandon yourself as children do..., to pray as children pray" ([St] J. Escriva, "Holy Rosary", Prologue).
Our Lord's words express simply and graphically the key doctrine of man's divine sonship: God is our Father and we are His sons and daughters, His children; the whole of religion is summed up in the relationship of a son with His good Father. This awareness of God as Father involves a sense of dependence on our Father in Heaven and trusting abandonment to His loving providence--in the way a child trusts its father or mother; the humility of recognizing that we can do nothing by ourselves; simplicity and sincerity, which make us straightforward and honest in our dealings with God and man.
_____________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Jesus and the Children
[13] And they were bringing children to Him, that He might touch them; and the disciples rebuked them. [14] But when Jesus saw it He was indignant, and said to them, "Let the children come to Me, do not hinder them; for to such belongs the Kingdom of God. [15] Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it." [16] And He took them in His arms and blessed them, laying His hands upon them.
_______________________
Commentary:
13-16. This Gospel account has an attractive freshness and vividness about it which may be connected with St. Peter, from whom St. Mark would have taken the story. It is one of the few occasions when the Gospels tell us that Christ became angry. What provoked His anger was the disciples' intolerance: they felt that these people bringing children to Jesus were a nuisance: it meant a waste of His time; Christ had more serious things to do than be involved with little children. The disciples were well-intentioned; it was just that they were applying the wrong criteria. What Jesus had told them quite recently had not registered: "Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me" (Mark 9:37).
Our Lord also stresses that a Christian has to become like a child to enter the Kingdom of Heaven. "To be little you have to believe as children believe, to love as children love, to abandon yourself as children do..., to pray as children pray" ([St] J. Escriva, "Holy Rosary", Prologue).
Our Lord's words express simply and graphically the key doctrine of man's divine sonship: God is our Father and we are His sons and daughters, His children; the whole of religion is summed up in the relationship of a son with His good Father. This awareness of God as Father involves a sense of dependence on our Father in Heaven and trusting abandonment to His loving providence--in the way a child trusts its father or mother; the humility of recognizing that we can do nothing by ourselves; simplicity and sincerity, which make us straightforward and honest in our dealings with God and man.
_____________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Friday, February 24, 2006
Stations of the Cross for the Elderly
A Capuchin Franciscan priest formerly stationed in St. Louis has written a Stations of the Cross meditation for the aged that the young can benefit from, too. "Stations of the Cross for the Elderly" by Father Christopher Rengers, OFM Cap, first appeared around Lent last year in the Catholic national weekly, Our Sunday Visitor.Perhaps, visiting those in nursing homes and such to pray with them or to read the Stations to or with them might be a good Lenten exercise in charity...
. . .
Father Rengers was assigned for many years as associate pastor at the old St. Charles Borromeo Parish, 2900 Locust St. The parish was once one of three with Italian-language liturgies in the archdiocese. The Capuchin served there under pastor Father Joseph Adams, OFM Cap, from 1959 to 1975.
. . .
Said the priest, "I think that a big part of Christian living is to use the pain that comes into our lives and unite it with the pain of Jesus for redemption. As he said, ‘I am the vine, you are the branches’ and other indications he gave us of our closeness to him. We are called to imitate him and to join him in helping others to get to heaven. Otherwise pain may be wasted, but pain joined with the sufferings of Jesus — it is something that takes on a great value."
He continued, "Just as Jesus had accomplished his greatest work, not in preaching and working miracles, but really in his suffering and death, I think sometimes the greatest thing that we can do is to unite our suffering with his, and that may be the greatest work we do, toward the end of our lives or whatever time suffering comes into our lives."
. . .
To order "Stations of the Cross for the Elderly," call Our Sunday Visitor at (800) 348-2440 or access the Web at osvbooks@osv.com.
The complete article is at the St. Louis Review
Quotes of St. Peter Damian
Dom Bettinelli has listed several quotes of St. Peter Damian, which are well worth the time to read, and which are especially applicable today.
For those who would like to read more of St. Peter Damian's Book of Gomorrah, it is available online at Our Lady's Warriors website here.
For those who would like to read more of St. Peter Damian's Book of Gomorrah, it is available online at Our Lady's Warriors website here.
Is the Ohio Democratic Catholic Caucus Really "Catholic"
From the Catholic League:
Unfortunately, some of us have a difficult time trying to "follow the logic (illogic)" of people such as this...Perhaps we should know "who" are these people and what is the reason behind their attacks, other than to perhaps try and elect and pro-death, pro-abort, pro-homosexual agenda loving democrat to the governer's office.
It's hard to imagine that any one from this (or similar) groups would tender an apology.
Source for the Catholic League Statement is here.
Ohio Secretary of State J. Kenneth Blackwell, the Republican candidate for governor, has recently been labeled anti-Catholic by the Ohio Democratic Catholic Caucus. The charge stems from the fact that Blackwell is co-authoring a book, Rebuilding America, with Jerry Corsi, the co-author of a book with John O’Neill about the swift boat veterans. Corsi once made anti-Catholic jokes on the Internet, and later apologized for doing so. This was sufficient grounds for the Catholic Democratic group to say, “The message from Blackwell to Ohio Catholics is clear. Mainstream and faithful Catholics need not apply.”Makes one wonder if this group is just another organization of "Kerry Catholics"...Catholic League president Bill Donohue continues:
“Follow the logic: Ken Blackwell, who holds the same positions as the Catholic Church on abortion and school vouchers, and who was vice president and a professor at a Catholic university (his alma mater, Xavier University), is being branded anti-Catholic by an organization which rejects the Catholic Church’s stance on abortion and school vouchers, simply because he is co-authoring a book with someone who once made anti-Catholic quips for which he has long apologized.(Emphasis added above)
“Charging a public official with bigotry is serious business, and nothing that Ken Blackwell has ever said or done is anti-Catholic. Indeed, his record is one of championing Catholic causes: he has been honored for his pro-life work by the Knights of Columbus, and was given an award last year by the Catholic Inner-City School Education Fund. That is why he deserves an immediate apology from those who have slandered him.”
Unfortunately, some of us have a difficult time trying to "follow the logic (illogic)" of people such as this...Perhaps we should know "who" are these people and what is the reason behind their attacks, other than to perhaps try and elect and pro-death, pro-abort, pro-homosexual agenda loving democrat to the governer's office.
It's hard to imagine that any one from this (or similar) groups would tender an apology.
Source for the Catholic League Statement is here.
Lenten Regulations & Cathedral Schedule
Ash Wednesday (March 1) and Good Friday (April 14) are days of fast and abstinence. Catholics who are 18 but not yet 59 are obliged to fast, unless there is a serious health reason. Fasting means taking only one full meal and two lesser meals, with nothing to eat in between. All Catholics who are 14 years old and older also are obliged to abstain from eating meat.
All other Fridays of Lent are days of abstinence from meat. Again, Catholics should not hold themselves lightly excused, but the obligation should not apply if there is a serious health reason.
_____________________
The Cathedral basilica of St. Louis will offer a weekday evening Mass during Lent.
Mass will be celebrated Monday-Friday at 5:30 p.m. at the cathedral basilica, Lindell Boulevard and Newstead Avenue in the Central West End. The schedule begins on Ash Wednesday, March 1, and concludes on Good Friday, April 14.
Father Thomas Keller, associate pastor at the cathedral basilica, said the extra liturgies are being offered to the faithful who want to attend Mass on their way home from work. He said it especially would appeal to those who work in Clayton, the Central West End or Downtown.
The cathedral basilica’s regular Mass schedule is Monday-Friday, 7 and 8 a.m., and 12:05 p.m.; Saturday at 8 a.m. and 5 p.m.; and Sunday at 8 and 10 a.m., noon and 5 p.m. There will be no 5 p.m. Mass on Easter Sunday, April 16.
______________________
Source, St Louis Review
All other Fridays of Lent are days of abstinence from meat. Again, Catholics should not hold themselves lightly excused, but the obligation should not apply if there is a serious health reason.
_____________________
The Cathedral basilica of St. Louis will offer a weekday evening Mass during Lent.
Mass will be celebrated Monday-Friday at 5:30 p.m. at the cathedral basilica, Lindell Boulevard and Newstead Avenue in the Central West End. The schedule begins on Ash Wednesday, March 1, and concludes on Good Friday, April 14.
Father Thomas Keller, associate pastor at the cathedral basilica, said the extra liturgies are being offered to the faithful who want to attend Mass on their way home from work. He said it especially would appeal to those who work in Clayton, the Central West End or Downtown.
The cathedral basilica’s regular Mass schedule is Monday-Friday, 7 and 8 a.m., and 12:05 p.m.; Saturday at 8 a.m. and 5 p.m.; and Sunday at 8 and 10 a.m., noon and 5 p.m. There will be no 5 p.m. Mass on Easter Sunday, April 16.
______________________
Source, St Louis Review
St. Francis de Sales Oratory to offer 40 hours devotion
...As well as other activities (see below).
What better way to start the Lenten season in the right way than by spending time with Christ?St Louis Review.
St. Francis de Sales Oratory in South St. Louis is offering a Forty Hours devotion Sunday-Tuesday, Feb. 26-28. The oratory is at 2653 Ohio Ave. at Gravois Avenue.
The Forty Hours devotion is a continuous prayer made for 40 hours before the Blessed Sacrament. The length of the devotion comes from the calculation that Jesus was in the tomb for 40 hours before he rose from the dead.
The schedule is as follows:
Feb. 26: A solemn High Mass at 10 a.m. opens the devotion, followed by a procession and exposition of the Blessed Sacrament. Adoration will take place throughout the day until closing prayers at 6 p.m., with reposition of the Blessed Sacrament.
Feb. 27: An 8 a.m. Low Mass will be celebrated, followed by exposition of the Blessed Sacrament. A solemn High Mass will be celebrated at 7 p.m. The evening will end with closing prayers and reposition of the Blessed Sacrament.
Feb. 28: An 8 a.m. Low Mass will be celebrated, followed by exposition of the Most Blessed Sacrament.
The devotion will come to a close with a 7 p.m. solemn High Mass, benediction and procession. . .
The oratory also has several other activities planned during Lent. They include the following:
A Lenten Retreat
A retreat will take place at the oratory Friday and Saturday, March 3 and 4. The retreat is being organized by Credo of the Catholic Laity.
It will begin at 2 p.m. March 3 with an opening prayer led by Father C. Eugene Morris, episcopal vicar of the archdiocesan Office of the Permanent Diaconate, director of worship for Kenrick-Glennon Seminary and an assistant professor there.
Also included that day are eucharistic adoration, benediction, rosary and confessions, a light dinner, a conference given by Father Morris and Stations of the Cross. A solemn High Mass will be celebrated at 7 p.m. Msgr. Henry Breier, secretary to Archbishop Raymond L. Burke, will be the homilist.
On March 4, the retreat will begin at 9 a.m. with confession, rosary and the Chaplet of the Divine Mercy. Father Jacques Fournier, recently assigned to the oratory, and Father Lenhardt will give conferences. The day also includes lunch and eucharistic adoration. A solemn high Mass will be celebrated at 2:30 p.m.
The retreat is $15 for adults and free for children under 12. Checks can be made payable to the Credo of the Catholic Laity, 4386 Honeydew Lane, St. Louis, MO, 63128. For more information, call Howard Brandt at (314) 894-0357.
_________________
Additional evening Masses will be celebrated during Lent at the oratory. Masses will take place Wednesday and Friday evenings at 7 p.m. and on Sundays at 5 p.m.
Before and during those Masses, the priests of the oratory will will be available for the Sacrament of Reconciliation.
The regular Mass schedule is Monday through Saturday at 8 a.m. and Sunday 8 a.m., with a High Mass celebrated at 10 a.m.
During Lent, the oratory will provide 30 hours more for confessions in addition to the 40 regularly scheduled during the six weeks before Easter. The regular schedule for confessions is 7:30 and 9:30 a.m. Sundays, and 7 p.m. Thursdays.
Stations of the Cross also will be prayed after Friday evening Masses.
In addition, the oratory’s regular schedule for eucharistic adoration is Thursdays from 7-8 p.m.
For more information on St. Francis de Sales Oratory and a full schedule of activities, call (314) 771-3100 or visit www.institute-christ-king.org.
Conference on the Human Embryo
VATICAN CITY, FEB 24, 2006 (VIS) - In the Holy See Press Office at midday today, a conference took place to present an international congress on "the human embryo prior to implantation, scientific aspects and bioethical considerations." The congress, which is being held to mark the 12th general assembly of the Pontifical Academy for Life, is due to take place in the Vatican's New Synod Hall on February 27 and 28.More at Vatican Information Service
. . .
"In order to attribute a 'juridical status' to the embryo," said Adriano Bompiani, "it is necessary to 'understand' its nature." And such understanding, he added, must be based on ontological study.
"Today, it is not enough to examine the embryo under the microscope," he went on. Rather, it is necessary "to use all available means" from the fields of genetics, morphology, biochemistry and molecular biology.
Gospel for Friday, 5th Week in Ordinary Time
From: Mark 10:1-12
The Indissolubility of Marriage
[1] And He (Jesus) left there and went to the region of Judea and beyond the Jordan, and crowds gathered to Him again; and again, as His custom was, He taught them.
[2] And Pharisees came up and in order to test Him asked, "Is it lawful for a man to divorce his wife?" [3] He answered them, "What did Moses command you?" [4] They said, "Moses allowed a man to write a certificate of divorce, and to put her away." [5] But Jesus said to them, "For your hardness of heart he wrote this commandment. [6] But from the beginning of creation, 'God made them male and female.'; [7] `For this reason a man shall leave his father and mother and be joined to his wife, [8] and the two shall become one.' So they are no longer two but one. [9] What therefore God has joined together, let not man put asunder."
[10] And in the house the disciples asked Him about this matter. [11] And He said to them, "Whoever divorces his wife and marries another, commits adultery against her; [12] and if she divorces her husband and marries another, she commits adultery."
______________________
Commentary:
1-12. This kind of scene occurs often in the Gospel. The malice of the Pharisees contrasts with the simplicity of the crowd, who listen attentively to Jesus' teaching. The Pharisees' question aimed at tricking Jesus into going against the Law of Moses. But Jesus Christ, Messiah and Son of God, has perfect understanding of that Law. Moses had permitted divorce because of the hardness of that ancient people: women had an ignominious position in those primitive tribes (they were regarded almost as animals or slaves); Moses, therefore, protected women's dignity against these abuses by devising the certificate of divorce; this was a real social advance. It was a document by which the husband repudiated his wife and she obtained freedom. Jesus restores to its original purity the dignity of man and woman in marriage, as instituted by God at the beginning of creation. "A man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Genesis 2:24): in this way God established from the very beginning the unity and indissolubility of marriage. The Church's Magisterium, the only authorized interpreter of the Gospel and of the natural law, has constantly guarded and defended this teaching and has proclaimed it solemnly in countless documents (Council of Florence, "Pro Armeniis"; Council of Trent, "De Sacram. Matr."; Pius XI, "Casti Connubi"; Vatican II, "Gaudium Et Spes", 48; etc.).
Here is a good summary of this doctrine: "The indissolubility of marriage is not a caprice of the Church nor is it merely a positive ecclesiastical law. It is a precept of natural law, of divine law, and responds perfectly to our nature and to the supernatural order of grace" (St J. Escriva, "Conversations", 97). Cf. note on Matthew 5:31-32.
5-9. When a Christian realizes that this teaching applies to everyone at all times, he should not be afraid of people reacting against it: "It is a fundamental duty of the Church to reaffirm strongly [...] the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indissolubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reaffirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength (cf. Ephesians 5:25).
"Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: He wills and He communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.
"Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers `a new heart': thus the couples are not only able to overcome `hardness of heart' (Matthew 19:8), but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the `faithful witness' (Revelation 3:14), the `yes' of the promises of God (cf. 2 Corinthians 1:20) and thus the supreme realization of the unconditional faithfulness with which God loves His people, so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church, His bride, loved by Him to the end (cf. John 13:1).
"To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time" (John Paul II, "Familiaris Consortio", 20).
_______________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
The Indissolubility of Marriage
[1] And He (Jesus) left there and went to the region of Judea and beyond the Jordan, and crowds gathered to Him again; and again, as His custom was, He taught them.
[2] And Pharisees came up and in order to test Him asked, "Is it lawful for a man to divorce his wife?" [3] He answered them, "What did Moses command you?" [4] They said, "Moses allowed a man to write a certificate of divorce, and to put her away." [5] But Jesus said to them, "For your hardness of heart he wrote this commandment. [6] But from the beginning of creation, 'God made them male and female.'; [7] `For this reason a man shall leave his father and mother and be joined to his wife, [8] and the two shall become one.' So they are no longer two but one. [9] What therefore God has joined together, let not man put asunder."
[10] And in the house the disciples asked Him about this matter. [11] And He said to them, "Whoever divorces his wife and marries another, commits adultery against her; [12] and if she divorces her husband and marries another, she commits adultery."
______________________
Commentary:
1-12. This kind of scene occurs often in the Gospel. The malice of the Pharisees contrasts with the simplicity of the crowd, who listen attentively to Jesus' teaching. The Pharisees' question aimed at tricking Jesus into going against the Law of Moses. But Jesus Christ, Messiah and Son of God, has perfect understanding of that Law. Moses had permitted divorce because of the hardness of that ancient people: women had an ignominious position in those primitive tribes (they were regarded almost as animals or slaves); Moses, therefore, protected women's dignity against these abuses by devising the certificate of divorce; this was a real social advance. It was a document by which the husband repudiated his wife and she obtained freedom. Jesus restores to its original purity the dignity of man and woman in marriage, as instituted by God at the beginning of creation. "A man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Genesis 2:24): in this way God established from the very beginning the unity and indissolubility of marriage. The Church's Magisterium, the only authorized interpreter of the Gospel and of the natural law, has constantly guarded and defended this teaching and has proclaimed it solemnly in countless documents (Council of Florence, "Pro Armeniis"; Council of Trent, "De Sacram. Matr."; Pius XI, "Casti Connubi"; Vatican II, "Gaudium Et Spes", 48; etc.).
Here is a good summary of this doctrine: "The indissolubility of marriage is not a caprice of the Church nor is it merely a positive ecclesiastical law. It is a precept of natural law, of divine law, and responds perfectly to our nature and to the supernatural order of grace" (St J. Escriva, "Conversations", 97). Cf. note on Matthew 5:31-32.
5-9. When a Christian realizes that this teaching applies to everyone at all times, he should not be afraid of people reacting against it: "It is a fundamental duty of the Church to reaffirm strongly [...] the doctrine of the indissolubility of marriage. To all those who, in our times, consider it too difficult, or indeed impossible, to be bound to one person for the whole of life, and to those caught up in a culture that rejects the indissolubility of marriage and openly mocks the commitment of spouses to fidelity, it is necessary to reaffirm the good news of the definitive nature of that conjugal love that has in Christ its foundation and strength (cf. Ephesians 5:25).
"Being rooted in the personal and total self-giving of the couple, and being required by the good of the children, the indissolubility of marriage finds its ultimate truth in the plan that God has manifested in His revelation: He wills and He communicates the indissolubility of marriage as a fruit, a sign and a requirement of the absolutely faithful love that God has for man and that the Lord Jesus has for the Church.
"Christ renews the first plan that the Creator inscribed in the hearts of man and woman, and in the celebration of the sacrament of matrimony offers `a new heart': thus the couples are not only able to overcome `hardness of heart' (Matthew 19:8), but also and above all they are able to share the full and definitive love of Christ, the new and eternal Covenant made flesh. Just as the Lord Jesus is the `faithful witness' (Revelation 3:14), the `yes' of the promises of God (cf. 2 Corinthians 1:20) and thus the supreme realization of the unconditional faithfulness with which God loves His people, so Christian couples are called to participate truly in the irrevocable indissolubility that binds Christ to the Church, His bride, loved by Him to the end (cf. John 13:1).
"To bear witness to the inestimable value of the indissolubility and fidelity of marriage is one of the most precious and most urgent tasks of Christian couples in our time" (John Paul II, "Familiaris Consortio", 20).
_______________________
Source: "The Navarre Bible: Text and Commentaries". Biblical text taken from the Revised Standard Version and New Vulgate. Commentaries made by members of the Faculty of Theology of the University of Navarre, Spain. Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland. Reprinted with permission from Four Courts Press and Scepter Publishers, the U.S. publisher.
Thursday, February 23, 2006
Can it really be true?
'Gospel of Judas' to Be Published
But others, undoubtedly more enlightened today, have different opinions:
By Stacy MeichtrySupposedly this will be available after Easter. This "fantasy" was refuted in the 2nd century by St. Irenaeus in "Against Heresies."
Religion News Service
The first translation of an ancient, self-proclaimed "Gospel of Judas" will be published in late April, bringing to light what some scholars believe are the writings of an early Christian sect suppressed for supporting Jesus Christ's infamous betrayer.
If authentic, the manuscript could add to the understanding of Gnosticism, an unorthodox Christian theology denounced by the early church. The Roman Catholic Church is aware of the manuscript, which a Vatican historian calls "religious fantasy."
But others, undoubtedly more enlightened today, have different opinions:
William Klassen, author of "Judas: Betrayer or Friend of Jesus?" considers the forthcoming manuscript an asset to ongoing scholarly efforts to rehabilitate Judas' historical image.Want to know more?
Many scholars believe Judas -- whose name literally means "Jewish man" -- was a victim of anti-Jewish slander that pervaded early Christianity in its struggle to break away from Judaism.
"It's important to look at this Gospel of Judas very carefully, because this is evidence that in the late second century, in the time of Irenaeus, there was a group who held up the banner for Judas," Klassen said.
Priestessing in Ohio
What do you do for an encore after you've been "ordained" priestess of the Roman Catholic Church?Why, you simulate celebrating the Holy Mass this coming Sunday at the WinterStar Festival 23, "Sects & Sex". Couldn't be more fun - it's a gathering of Ohio Pagans at Atwood Lake Resort in Dellroy, Ohio.
You have to take a look at the WinterStar site:
Sexual & Spiritual (r)evolutionaries are in danger of becoming the scapegoats of a new inquisition in a culture that is increasingly repressive. A fact that may be obscured by being wrapped in red, white and blue bunting and religious platitudes...This looks to be quite the "new age" gathering.
Three days of seminars for personal enlightenment, multicultural rituals for spiritual renewal, and damn fine parties for your thorough enjoyment, all in a luxurious, warm and friendly social environment.
Read more here.
Talent Pulls a Gephardt
Rumors had been circulating for weeks that a certain prominent member of Congress was about to change his stance on an issue close to the heart of anti-abortion groups.While the state GOP doesn't seem to think that Jim Talent's new position will have much effect on his re-election, some think otherwise. Talent needs to rethink his position. Even his failure to make a decision one way or the other about the current "Life Saving Cures at the Expense of Others' Lives" issue leaves doubt in many minds if he even has the fortitude or courage to be a Missouri Senator. Of course, he claims to be pre-occupied with Senate business to give much thought to Missouri's issues. What a load!
The official finally held a news conference in which he shared his new, more nuanced views.
Abortion opponents were outraged and accused him of betraying his base for political reasons. Political rivals questioned his commitment to any principles, calling him a flip-flopper.
U.S. Sen. Jim Talent, R-Mo., in 2006?
No, U.S. Rep. Richard A. Gephardt, D-St. Louis County, in 1986.
I heard Tony Snow the other evening relate that our esteemed and elite congresscritters/patricians have worked a painful and agonizing 7 days so far this year (2006) - I mean, with all of the holidays and such, I suppose we shouldn't be too upset over this special welfare project called the US Senate and Congress. Frankly, I'm surprised that they have worked 7 days. No wonder so many of them can't think straight. But anyway, I digress.
Dick Talent or Jim Gephardt, how shall we address you now?
Article here.
In LA, former priest is convicted of molestation
A former priest was convicted Wednesday of molesting a boy, but the jurors deadlocked on four other counts.More...
The verdict was pronounced against Michael Edwin Wempe, 66, now retired from the Roman Catholic Archdiocese of Los Angeles. He has admitted that he sexually abused 13 boys in his 36-year career in the archdiocese...
In 1988, Cardinal Roger M. Mahony sent Wempe for psychiatric treatment after Wempe was accused of molesting boys. But then, Mahony restored Wempe to the ministry - a decision he has said he now regrets.
Cartoons and the clash of civilizations
Some excerpts from George Weigel's latest:
I have no brief for the cartoons, any more than I had a brief for the far more vulgar “Piss Christ.” And yes, there was something ironic about passionate defenses of “free speech” in countries like France, where a parliamentarian was recently sentenced to a heavy fine because he had publicly proposed that “heterosexuality is morally superior to homosexuality.”More at the Denver Catholic Register.
The West cannot acquiesce supinely to the demand of radical Islamists that their standards of the appropriate are to be imposed in the West – or else. Nor can the West acquiesce to the Islamists’ defense of violence, assault, and murder in the name of “rage.”
What Does the Pope-Theologian Teach?
First of All, the Truth
The first ten months of Benedict XVI, a “doctor of the Church.” The naming of new cardinals. The inefficiency of the curia. Large crowds and audiences, but few collaborators.
by Sandro Magister
The first ten months of Benedict XVI, a “doctor of the Church.” The naming of new cardinals. The inefficiency of the curia. Large crowds and audiences, but few collaborators.
by Sandro Magister
Record Attendance Anticipated for St Louis Conference on Homosexuality
COLORADO SPRINGS, Colo., Feb. 21 /U.S. Newswire/ -- Focus on the Family's international Love Won Out conference on homosexuality comes to St. Louis this Saturday, Feb. 25, and organizers are anticipating record-breaking attendance numbers.Some people have no tolerance for truth...
Local gay activists have promised a protest the day of the event, and the host church, First Evangelical Free Church in Manchester, was vandalized last week... one of several promotional billboards, which feature the conference message that "Change is Possible" for homosexuals, was defaced with paint.
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