http://freebeacon.com/national-security/u-s-caves-to-key-iranian-demands-as-nuke-deal-comes-together/
http://www.gatestoneinstitute.org/5435/obama-war-israel?anid=7
Thursday, 26 March 2015
Oh no...things are happening fast
http://www.thenewamerican.com/usnews/immigration/item/20531-congress-pushes-obama-backed-national-biometric-id-for-americans
After largely failing to prod state governments into developing a national identification system known as “REAL ID,” Republican lawmakers in Congress are once again pushing an Obama-backed scheme that would force every American to have a national ID card containing sensitive biometric data. The controversial plan, embedded in an immigration-enforcement bill, has been in the works for years, but has consistently been met with stiff opposition from liberty-minded grassroots organizations and activists. While the plan has failed in previous Congresses thanks to a groundswell of opposition, critics of the measure say that without prompt action, the unconstitutional scheme could soon become a reality.
The legislation, officially dubbed the "Legal Workforce Act" (H.R. 1147), is ostensibly aimed at preventing illegal immigrants from obtaining jobs in the United States. Among the most troubling elements highlighted by critics, though, is that the bill would purport to mandate a national ID card for every American as a condition of working. It would also force every employer in America to purchase and use so-called “E-Verify technology” to check with Washington, D.C., as to whether potential employees have government permission to work. Finally, it would create a massive federal database containing sensitive data on virtually every person in the country — a database that could easily be expanded to include even more information.
The Great I Am Passages
Those of you who read and study Scripture know about the great "I Am" passages in the New Testament which riled the feathers of the Sanhedrin. There are eight, a number of completion after the holy number of seven, of these in John's Gospel and today we see Christ claiming, rightly, to be God. Here these verses are for your reference:
John 6: 35, 48 I am the bread of life John 8: 12, 9:5 I am the light of the world John 8: 58 Before Abraham was, I am John 10:9 I am the door John 10:11 I am the good shepherd John 11:25 I am the resurrection and the life John 14:6 I am the way, the truth, and the life John 15:1 I am the true vine
Today, Christ tells us unequivocally, that He is God, the Second Person of the Blessed Trinity, the Son of God. Those religions which deny that Christ is God, do not accept this passage, obviously.
Christ is either a liar, or a madman or really God, states C. S. Lewis, and I paraphrase.
We are faced with a choice today. Do we really believe in Christ as God, and take all His actions and words seriously, or, like some of the Jews of His day, reject the "I Am" statements?
The Jews wanted to kill Christ as they knew He was referring to the great epiphany to Moses--I Am.
Those who wanted to stone Christ for blasphemy were closed to the great I AM.
John 6: 35, 48 I am the bread of life John 8: 12, 9:5 I am the light of the world John 8: 58 Before Abraham was, I am John 10:9 I am the door John 10:11 I am the good shepherd John 11:25 I am the resurrection and the life John 14:6 I am the way, the truth, and the life John 15:1 I am the true vine
Today, Christ tells us unequivocally, that He is God, the Second Person of the Blessed Trinity, the Son of God. Those religions which deny that Christ is God, do not accept this passage, obviously.
Christ is either a liar, or a madman or really God, states C. S. Lewis, and I paraphrase.
We are faced with a choice today. Do we really believe in Christ as God, and take all His actions and words seriously, or, like some of the Jews of His day, reject the "I Am" statements?
The Jews wanted to kill Christ as they knew He was referring to the great epiphany to Moses--I Am.
Those who wanted to stone Christ for blasphemy were closed to the great I AM.
Exodus 3 Douay-Rheims
3 Now Moses fed the sheep of Jethro his father in law, the priest of Madian: and he drove the flock to the inner parts of the desert, and came to the mountain of God, Horeb.
2 And the Lord appeared to him in a flame of fire out of the midst of a bush: and he saw that the bush was on fire and was not burnt.
3 And Moses said: I will go and see this great sight, why the bush is not burnt.
4 And when the Lord saw that he went forward to see, he called to him out of the midst of the bush, and said: Moses, Moses. And he answered: Here I am.
5 And he said: Come not nigh hither, put off the shoes from thy feet: for the place whereon thou standest is holy ground.
6 And he said: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face: for he durst not look at God.
7 And the Lord said to him: I have seen the affliction of my people in Egypt, and I have heard their cry because of the rigour of them that are over the works:
8 And knowing their sorrow, I am come down to deliver them out of the hands of the Egyptians, and to bring them out of that land into a good and spacious land, into a land that floweth with milk and honey, to the places of the Chanaanite, and Hethite, and Amorrhite, and Pherezite, and Hevite, and Jebusite.
9 For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.
10 But come, and I will send thee to Pharao, that thou mayst bring forth my people, the children of Israel out of Egypt.
11 And Moses said to God: Who am I that I should go to Pharao, and should bring forth the children of Israel out of Egypt?
12 And he said to him: I will be with thee: and this thou shalt have for a sign, that I have sent thee: When thou shalt have brought my people out of Egypt, thou shalt offer sacrifice to God upon this mountain.
13 Moses said to God: Lo, I shall go to the children of Israel, and say to them: The God of your fathers hath sent me to you. If they should say to me: What is his name? what shall I say to them?
14 God said to Moses: I AM WHO AM. He said: Thus shalt thou say to the children of Israel: HE WHO IS, hath sent me to you.
15 And God said again to Moses: Thus shalt thou say to the children of Israel: The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me to you: This is my name for ever, and this is my memorial unto all generations.
Christ reveals Himself as the Everlasting God, pointing to the Trinity, and referring back to the freeing of the Hebrews from slavery. Christ is getting His listeners ready for the real freedom from the slavery of satan, the rule of Original Sin, the life of sin, and everlasting death.
But, these people were not open to hearing these words of truth from The Word of God. A long time ago, a rabbi told me in London, that the Jewish unspoken word for the Name of God means this, "I Am Who Am and shut up and stop asking me."
The point is that God gives us absolute knowledge of Him through the Revelation of the Old Testament and for us Christians, the New Testament. We have been told Who Christ Is.
We accept Christ as our Lord, Saviour, King, or we reject Him.
John 8:51-59Douay-Rheims
51 Amen, amen I say to you: If any man keep my word, he shall not see death for ever.
52 The Jews therefore said: Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest: If any man keep my word, he shall not taste death for ever.
53 Art thou greater than our father Abraham, who is dead? and the prophets are dead. Whom dost thou make thyself?
54 Jesus answered: If I glorify myself, my glory is nothing. It is my Father that glorifieth me, of whom you say that he is your God.
55 And you have not known him, but I know him. And if I shall say that I know him not, I shall be like to you, a liar. But I do know him, and do keep his word.
56 Abraham your father rejoiced that he might see my day: he saw it, and was glad.
57 The Jews therefore said to him: Thou art not yet fifty years old, and hast thou seen Abraham?
58 Jesus said to them: Amen, amen I say to you, before Abraham was made, I am.
59 They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple.
Time to re-read a series
Begging for a book as well--http://www.amazon.co.uk/ELIZABETHAN-RECUSANT-COMPRISING-VISCOUNTESS-1538-1608/dp/B0028U134W
To those who will be recusants in some countries in our lifetime,,,
You are the remnant...re-read the tagged posts on the remnant. Here are some of those posts.
To those who will be recusants in some countries in our lifetime,,,
You are the remnant...re-read the tagged posts on the remnant. Here are some of those posts.
20 Jan 2015
Recusancy. After 1581, recusancy became an indictable offence, so recusants often appear in quarter sessions records and the fines levied were recorded in the pipe rolls. After 1592 a separate series of rolls, the recusant ...
01 Mar 2014
The first of two of the reasons why I am posting this series on recusant nuns rest in my conviction that unless there are relationships among Catholics, some type of Catholic community, the Faith will die in many areas.
01 Mar 2014
Again, one sees the pattern of relationships among the recusant families, which did not necessarily live in proximity to one another but which made a point of networking, as we would say today. May I add this from the Tudor ...
28 Feb 2012
What struck me about the narration, and also the history of recusancy in England, was the heritage of stubborn loyalty to the Church in the face of fines, imprisonment and even death It was as if the charism “in the blood” was ...
17 Mar 2015
Remnant mentality sees the potential for conversion, but also realizes that the Faith must be preserved intact. These young ones have no time for heresies and simply, are not interested in the same dicsussions older Catholics ...
20 Nov 2014
Perfection Series VIII Part V Word to the Pressed Remnant! Posted by Supertradmum. Raissa Maritain employed two types of contemplative prayer, titles of which Jacques decided to leave in the French rather than try to ...
27 Oct 2014
I do. Garrigou-Lagrange has these three in his section on the Illuminative State, which I think will be helpful for all of us. Garrigou-Lagrange's next chapter highlight St. Catherine and Bl. Henry, and here are some of his ...
30 Jan 2014
Second, the remnant is saved by grace, by election, that is chosen by God, and are those who have kept the Ten Commandments and have the testimony of Jesus Christ, which is baptism. Third, the remnant is those who ...
16 Jul 2014
Responding to The Remnant. Posted by Supertradmum. This is a bit late, but better late than never. In the May 20th, 2014 issue of The Remnant, Father Celatus has. a list of issues, comments and events which he claims are ...
30 Sep 2013
I am sad to leave the TLM and the beautiful Carmelite churches which I have attended. There are still many excellent priests in Ireland. Pray for them and pray for the remnant. If I ever return, it will not be to this exact place.
Knowledge of Divine Things Twenty-Eight Caritas in Veritate Three
For those who have not read the long series on grace and free will, please do so. Such basic teachings are necessary for understanding some of the encyclicals.
As I have noted, knowledge leads to praxis. And, we are responsible for cooperating with the graces given to us daily in order to learn, to know.
Here is the Pope Emeritus again:
5. Charity is love received and given. It is “grace” (cháris). Its source is the wellspring of the Father's love for the Son, in the Holy Spirit. Love comes down to us from the Son. It is creative love, through which we have our being; it is redemptive love, through which we are recreated. Love is revealed and made present by Christ (cf. Jn 13:1) and “poured into our hearts through the Holy Spirit” (Rom 5:5). As the objects of God's love, men and women become subjects of charity, they are called to make themselves instruments of grace, so as to pour forth God's charity and to weave networks of charity.
All baptized persons are given the theological virtues of faith, hope, and charity in baptism. These virtues need to be cultivated through the other virtues, prayer and study. (See my posts on virtues and virtue training). The above phrase approves us and condemns us, "As the objects of God's love, men and women become subjects of charity, they are called to make themselves instruments of grace, so as to pour forth God's charity and to weave networks of charity."
God has loved us first, we respond, and make ourselves, through free will, into "instruments of grace" for others. The weakness of the Church, (see other posts as well on this subject), is that the laity and clergy alike for the most part, indeed, the majority, do not cooperate with charity and fall into self-seeking egotism.
This dynamic of charity received and given is what gives rise to the Church's social teaching, which is caritas in veritate in re sociali: the proclamation of the truth of Christ's love in society. This doctrine is a service to charity, but its locus is truth. Truth preserves and expresses charity's power to liberate in the ever-changing events of history. It is at the same time the truth of faith and of reason, both in the distinction and also in the convergence of those two cognitive fields.
All isms, all ideologies have a philosophy behind the actions seen in history, If you remember the Gramsci posts, you will see how his view of history clashed with the Catholic view. We, as Catholics, have an anti-socialist view of history and society. We believe in the individual love of each person reaching out to other persons and individuals.
Faith and reason must move towards both the renewal of the person and the renewal of society through love, not isms.
Development, social well-being, the search for a satisfactory solution to the grave socio-economic problems besetting humanity, all need this truth. What they need even more is that this truth should be loved and demonstrated. Without truth, without trust and love for what is true, there is no social conscience and responsibility, and social action ends up serving private interests and the logic of power, resulting in social fragmentation, especially in a globalized society at difficult times like the present.
Would that every cardinal, bishop and priest truly believed this. We have so many Marxists and socialists in the Church, such condemned societal philosophies spoken even from the pulpit, that people no longer believe in charity.
The one world government to come, and any totalitarian state feeds on the destruction of individual charity. Social fragmentation allows tyrants to take over.
Benedict is clear on these points.
“Caritas in veritate” is the principle around which the Church's social doctrine turns, a principle that takes on practical form in the criteria that govern moral action. I would like to consider two of these in particular, of special relevance to the commitment to development in an increasingly globalized society: justice and the common good.
Shades of Leo XIII! Charity goes beyond justice. None of this Victorian "deserving poor" mythology, or the ideology that all people should have the same things and wealth. There is a hatred of the poor in the States but also a hatred of the rich....an attitude ripe for tyrannical government. This envy of the rich and despising of the poor are both contrary to the Gospel.
First of all, justice. Ubi societas, ibi ius: every society draws up its own system of justice. Charity goes beyond justice, because to love is to give, to offer what is “mine” to the other; but it never lacks justice, which prompts us to give the other what is “his”, what is due to him by reason of his being or his acting. I cannot “give” what is mine to the other, without first giving him what pertains to him in justice. If we love others with charity, then first of all we are just towards them. Not only is justice not extraneous to charity, not only is it not an alternative or parallel path to charity: justice is inseparable from charity[1], and intrinsic to it. Justice is the primary way of charity or, in Paul VI's words, “the minimum measure” of it[2], an integral part of the love “in deed and in truth” (1 Jn 3:18), to which Saint John exhorts us. On the one hand, charity demands justice: recognition and respect for the legitimate rights of individuals and peoples. It strives to build the earthly city according to law and justice.
Would that Catholics were so holy as to transform the City of Man into the City of God.
On the other hand, charity transcends justice and completes it in the logic of giving and forgiving[3]. The earthly city is promoted not merely by relationships of rights and duties, but to an even greater and more fundamental extent by relationships of gratuitousness, mercy and communion. Charity always manifests God's love in human relationships as well, it gives theological and salvific value to all commitment for justice in the world.
Just a warning to those fuzzy Catholics in the Church--Revelation and Tradition, as backed up by philosophy and theology, must be part of the implementation of both justice and charity.
to be continued....
Thanks, New Sister et al
Well, I have always wondered why I lose so much weight and feel so heathly in Europe compared to the States. I thought is was only that I walked everywhere, to the shops, church, friends, and so on, but now, New Sister has brought to my mind the fact that most EU nations do not allow genetically modified foods. Great Britain announced they would start selling chickens fed with GMO feed in 2013. Now, there is more pressure to do so.
Since coming back to the States, within weeks, I have felt more ill than my entire time in the EU.
Interesting that GMOs can make us feel so ill.
Coming from Iowa, I know that Monsanto "owns" both State universities, which do research and develope GMOs.
I had my students in 2010 do long research projects on this in the classroom, in a class learning critical thinking skills and they were shocked at the results.
I shall have to think about what to do as I am on a very low budget and eat lots of what I call "poor food"; mac and cheese, Ramens, cheap spags, and canned stuff.
I shall absolutely need to review what I can do to change this, if anything, as I have become ill since being over the now almost three months. But, I cannot daily feel this bad.
Simple-greed created this problem and graft in politicians. Why does America have to spread bad ideas around the world? FACTA is a bully-boy rule, which I wrote about last year here. And, this is bullying as well,
http://www.theguardian.com/environment/2014/sep/05/eu-gm-food-imports-us-canada
Also, thanks to a good nurse who wrote about carbs and sugar....I need to learn more about these things. Of course, I have to deal with my allergy to the Cuburbitaceae family as well. Sigh, Back to my Bible Diet...I think, if I can afford it. Thanks a lot, Jody, as I had no idea carbs and sugars affected the lungs.
http://en.wikipedia.org/wiki/Cucurbitaceae
Since coming back to the States, within weeks, I have felt more ill than my entire time in the EU.
Interesting that GMOs can make us feel so ill.
Coming from Iowa, I know that Monsanto "owns" both State universities, which do research and develope GMOs.
I had my students in 2010 do long research projects on this in the classroom, in a class learning critical thinking skills and they were shocked at the results.
I shall have to think about what to do as I am on a very low budget and eat lots of what I call "poor food"; mac and cheese, Ramens, cheap spags, and canned stuff.
I shall absolutely need to review what I can do to change this, if anything, as I have become ill since being over the now almost three months. But, I cannot daily feel this bad.
Simple-greed created this problem and graft in politicians. Why does America have to spread bad ideas around the world? FACTA is a bully-boy rule, which I wrote about last year here. And, this is bullying as well,
http://www.theguardian.com/environment/2014/sep/05/eu-gm-food-imports-us-canada
Britain and other European Union member states are under increasing pressure from North American business groups to open their borders to imports of genetically modified food as part of negotiations for a new Transatlantic trade deal, environmental campaigners have warned.
The Transatlantic Trade and Investment Partnership (TTIP) is being negotiated among European governments, the US and Canada, with the active participation of dozens of large businesses. It has already attracted strong criticism from democracy campaigners, who say it could mean the UK could have to open theNational Health Service further to private companies, and complaints against large companies could be treated in secret without proper legal recourse.
Also, thanks to a good nurse who wrote about carbs and sugar....I need to learn more about these things. Of course, I have to deal with my allergy to the Cuburbitaceae family as well. Sigh, Back to my Bible Diet...I think, if I can afford it. Thanks a lot, Jody, as I had no idea carbs and sugars affected the lungs.
.jpg/800px-Cucurbits_(Cucurbitaceae).jpg) |
| http://www.cropsforthefuture.org/ |
http://en.wikipedia.org/wiki/Cucurbitaceae
Interesting
For over a year, I have been praying to Father John Hardon asking him to intercede for a complete healing of asthma.
Last year, in the winter and spring, I was having constant attacks. I had three medications I needed to take constantly. Summer was not too bad, as I moved from the Midwest, where there is a lot of agricultural pollution, to Upper State New York, which is colder and higher in altitude. But, I had some reaction to the forests, most likely mold allergy.
When autumn came around, the asthma subsided somewhat, and I kept praying. In Malta, I only had four bouts of asthma, which was fantastic, each caused by me being in areas of high car pollution for several hours. I kept praying. I had no asthma in Ireland, (I never have, nor in England), and none in France.
When I returned to the States, in the dead of winter weather in New York, I had no asthma. Living in New Jersey for some time, no asthma. By this time, I was thanking Fr. Hardon and God for healing me. Then, out of the blue this past night, I had an attack. I had experienced two mild bits in Church being surrounded by women with heavy perfume. But, this occurrence is rare. Sometimes if churches have old carpet with lots of mold or dust mites, this can set off asthma in some people.
But, this time, late at night, I began to look at my recent changes in diet.
I have discovered two things which may help others with asthmatic symptoms.
Milk and white flour products seem to cause an attack, as well as an increase in cheap sugary drinks.
Now, these are easy to avoid. My European diet was almost completely free of sugar, except for natural sugars in fruits and vegetables.
Now, it is very, very easy to avoid sugary drinks, like fruit waters. I just have to go back to drinking more plain water and less juice, or flavored water. I have been eating too much poor food, like Ramen noodles, mac and cheese, and cheap things of empty calories.
Some people say sugar is good for asthma.
Milk in cereal is easy to give up. I do not put milk in coffee. But, cereal seems to create a problem. I never ate cereal in Europe at all which may account for the lack of asthma.
I would like some comments from others who may have experience with asthma to learn if food allergies or food intake of certain things actually cause asthma.
Comments welcomed...
Last year, in the winter and spring, I was having constant attacks. I had three medications I needed to take constantly. Summer was not too bad, as I moved from the Midwest, where there is a lot of agricultural pollution, to Upper State New York, which is colder and higher in altitude. But, I had some reaction to the forests, most likely mold allergy.
When autumn came around, the asthma subsided somewhat, and I kept praying. In Malta, I only had four bouts of asthma, which was fantastic, each caused by me being in areas of high car pollution for several hours. I kept praying. I had no asthma in Ireland, (I never have, nor in England), and none in France.
When I returned to the States, in the dead of winter weather in New York, I had no asthma. Living in New Jersey for some time, no asthma. By this time, I was thanking Fr. Hardon and God for healing me. Then, out of the blue this past night, I had an attack. I had experienced two mild bits in Church being surrounded by women with heavy perfume. But, this occurrence is rare. Sometimes if churches have old carpet with lots of mold or dust mites, this can set off asthma in some people.
But, this time, late at night, I began to look at my recent changes in diet.
I have discovered two things which may help others with asthmatic symptoms.
Milk and white flour products seem to cause an attack, as well as an increase in cheap sugary drinks.
Now, these are easy to avoid. My European diet was almost completely free of sugar, except for natural sugars in fruits and vegetables.
Now, it is very, very easy to avoid sugary drinks, like fruit waters. I just have to go back to drinking more plain water and less juice, or flavored water. I have been eating too much poor food, like Ramen noodles, mac and cheese, and cheap things of empty calories.
Some people say sugar is good for asthma.
Milk in cereal is easy to give up. I do not put milk in coffee. But, cereal seems to create a problem. I never ate cereal in Europe at all which may account for the lack of asthma.
I would like some comments from others who may have experience with asthma to learn if food allergies or food intake of certain things actually cause asthma.
Comments welcomed...
Knowledge of Divine Things Twenty-Seven Caritas in Veritate Two
3. Through this close link with truth, charity can be recognized as an authentic expression of humanity and as an element of fundamental importance in human relations, including those of a public nature. Only in truth does charity shine forth, only in truth can charity be authentically lived. Truth is the light that gives meaning and value to charity. That light is both the light of reason and the light of faith, through which the intellect attains to the natural and supernatural truth of charity: it grasps its meaning as gift, acceptance, and communion. Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. It falls prey to contingent subjective emotions and opinions, the word “love” is abused and distorted, to the point where it comes to mean the opposite. Truth frees charity from the constraints of an emotionalism that deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing-space. In the truth, charity reflects the personal yet public dimension of faith in the God of the Bible, who is both Agápe and Lógos: Charity and Truth, Love and Word.
A few weeks ago, I was trying to explain to someone how sentimentality was a sin of inauthentic love. Sentimentality is a false love without truth, without reason and only sensual feelings. With the use of reason and the intellect, one can love in truth.
This is the huge problem of some of the members of the synod who want a love, an acceptance, an inclusion without truth. This is a type of sentimentality towards sinners which does not demand change, metanoia, repentance or reparation. Reason and faith show us that subjectivity which is false love. With mere emotions and opinions, people lack the framework of sacrificial love, which is the only true love.
Emotionalism is "all about me" and not about the other person's good.
Christ, the Word of God, the Logos, is Agape, the True Love of selflessness.
Faith without reasons destroys love, making it subjective and not objective. Our reference in true love is always Christ, not ourselves.
The "public dimension" is revealed in the authentic human being who has not separated himself into a private life and a public life. This authentic type of life is the integrated life of the saint, who is consumed with love of Christ and neighbor.
to be continued....
Knowledge of Divine Things Twenty-Six Caritas in Veritate One
I cannot do justice to the end of Fides et Ratio, but you all can read it yourselves. I want to move on to Caritas in Veritate, because of circumstances with time.
Again, I may not have the Internet much longer....
The entire theme of the then Pope Benedict XVI's encyclical is that love is in truth an truth is in love.
Simple, but not really.
What this encyclical has to do with faith and reason will become clear as I move along in the text.
Here is part of the preamble or introduction.
All people feel the interior impulse to love authentically: love and truth never abandon them completely, because these are the vocation planted by God in the heart and mind of every human person. The search for love and truth is purified and liberated by Jesus Christ from the impoverishment that our humanity brings to it, and he reveals to us in all its fullness the initiative of love and the plan for true life that God has prepared for us.
Typical Benedict, is that he gets to the pith of the matter immediately. All of us want love and all of us deep down inside, as humans, wnat truth. But this desire and journey have to be purified, (yes! perfection again) and freed by the intiative and salvation which comes through Christ alone.
In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan. Indeed, he himself is the Truth (cf. Jn 14:6).
What a packed sentence: only in Christ can we love first Him, as a Person, and then all others. Christ is truth.
This seeking is an intellectual pursuit, btw, and not merely emotional. In fact, when searching for the Truth, Who is a Person, we must be prepared for a ruthlessness of seeing ourselves as we really are.
Charity is love in Christ, not some gooey emotional feeling. Remember, love is in the will.
2. Charity is at the heart of the Church's social doctrine. Every responsibility and every commitment spelt out by that doctrine is derived from charity which, according to the teaching of Jesus, is the synthesis of the entire Law (cf. Mt 22:36- 40). It gives real substance to the personal relationship with God and with neighbour; it is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones). For the Church, instructed by the Gospel, charity is everything because, as Saint John teaches (cf. 1 Jn 4:8, 16) and as I recalled in my first Encyclical Letter, “God is love” (Deus Caritas Est): everything has its origin in God's love, everything is shaped by it, everything is directed towards it. Love is God's greatest gift to humanity, it is his promise and our hope.
Two years ago, I walked you through Deus Caritas Est. Some of you may have time to go back and review those posts.
All commitment comes from charity. All personal relationships which are good and true are based on charity. We start with the small groups around us and spread out this detached love to all.
Love orders all relationships, and is the great gift of God. Yes, we receive faith and hope through God's love for us. But, because this love is in the will, one must always see it as connected with truth, even in the market place. There is, simply, no real charity without truth. As the Pope Emeritus points out here, relativism destroys charity, as it becomes disconnected with truth.
I am aware of the ways in which charity has been and continues to be misconstrued and emptied of meaning, with the consequent risk of being misinterpreted, detached from ethical living and, in any event, undervalued. In the social, juridical, cultural, political and economic fields — the contexts, in other words, that are most exposed to this danger — it is easily dismissed as irrelevant for interpreting and giving direction to moral responsibility. Hence the need to link charity with truth not only in the sequence, pointed out by Saint Paul, of veritas in caritate (Eph 4:15), but also in the inverse and complementary sequence of caritas in veritate. Truth needs to be sought, found and expressed within the “economy” of charity, but charity in its turn needs to be understood, confirmed and practised in the light of truth. In this way, not only do we do a service to charity enlightened by truth, but we also help give credibility to truth, demonstrating its persuasive and authenticating power in the practical setting of social living. This is a matter of no small account today, in a social and cultural context which relativizes truth, often paying little heed to it and showing increasing reluctance to acknowledge its existence.
to be continued...
Wednesday, 25 March 2015
Knowledge of Divine Things Twenty-Five Fides et Ratio Sixteen
Because of home circumstances, I am containing the walk through Fides et Ratio and encourage my readers to follow up their reading here.
I want to highlight St. John Paul II's comment on metaphysics, which is the core point of this series.
My comments are in normal type. After this post, I shall move on to Caritas in Veritatis.
I want to highlight St. John Paul II's comment on metaphysics, which is the core point of this series.
My comments are in normal type. After this post, I shall move on to Caritas in Veritatis.
To be consonant with the word of God, philosophy needs first of all to recover its sapiential dimension as a search for the ultimate and overarching meaning of life. This first requirement is in fact most helpful in stimulating philosophy to conform to its proper nature. In doing so, it will be not only the decisive critical factor which determines the foundations and limits of the different fields of scientific learning, but will also take its place as the ultimate framework of the unity of human knowledge and action, leading them to converge towards a final goal and meaning. This sapiential dimension is all the more necessary today, because the immense expansion of humanity's technical capability demands a renewed and sharpened sense of ultimate values. If this technology is not ordered to something greater than a merely utilitarian end, then it could soon prove inhuman and even become potential destroyer of the human race.98
To state this more simply, one needs to think in terms of nature first, and wisdom begins with reality, which God created. But, the end of this philosophical order is not utilitarianism, but the wisdom of the Church.
The word of God reveals the final destiny of men and women and provides a unifying explanation of all that they do in the world. This is why it invites philosophy to engage in the search for the natural foundation of this meaning, which corresponds to the religious impulse innate in every person. A philosophy denying the possibility of an ultimate and overarching meaning would be not only ill-adapted to its task, but false.
Again the goal of men and women is heaven, not this world. Any valuable philosophy would consider man's origins and his end, a life beginning in and with God and going towards God.
82. Yet this sapiential function could not be performed by a philosophy which was not itself a true and authentic knowledge, addressed, that is, not only to particular and subordinate aspects of reality—functional, formal or utilitarian—but to its total and definitive truth, to the very being of the object which is known. This prompts a second requirement: that philosophy verify the human capacity to know the truth, to come to a knowledge which can reach objective truth by means of that adaequatio rei et intellectus to which the Scholastic Doctors referred.99 This requirement, proper to faith, was explicitly reaffirmed by the Second Vatican Council: “Intelligence is not confined to observable data alone. It can with genuine certitude attain to reality itself as knowable, though in consequence of sin that certitude is partially obscured and weakened”. 100
The total truth is Christ Himself, Whose Mind is revealed in the teaching of the Catholic Church. God is knowable through reason and so is natural law. Philosophy helps order these basic truths. I get weary of hearing that people "are deceived" as we all have free will and reason to cooperate with grace.
A radically phenomenalist or relativist philosophy would be ill-adapted to help in the deeper exploration of the riches found in the word of God. Sacred Scripture always assumes that the individual, even if guilty of duplicity and mendacity, can know and grasp the clear and simple truth. The Bible, and the New Testament in particular, contains texts and statements which have a genuinely ontological content.
This means that Christ tells us who man is--what it means to be a human being.
The inspired authors intended to formulate true statements, capable, that is, of expressing objective reality. It cannot be said that the Catholic tradition erred when it took certain texts of Saint John and Saint Paul to be statements about the very being of Christ. In seeking to understand and explain these statements, theology needs therefore the contribution of a philosophy which does not disavow the possibility of a knowledge which is objectively true, even if not perfect. This applies equally to the judgements of moral conscience, which Sacred Scripture considers capable of being objectively true. 101
Many Catholics deny the possibility of knowledge of Who Christ Is. Objectivity, the mark of a spiritual person, has been undermined both by Protestantism. One of the weakenesses of the glitz of "Catholicism" is the lack of a cohesive philosophy behind the presenter's comments. Actually, he lacks an real understanding of Catholic Christology.
Sapiential knowledge is wisdom from the work of philosophy. Analytical knowledge is the ability of all men to reason.
83. The two requirements already stipulated imply a third: the need for a philosophy of genuinely metaphysical range, capable, that is, of transcending empirical data in order to attain something absolute, ultimate and foundational in its search for truth. This requirement is implicit in sapiential and analytical knowledge alike; and in particular it is a requirement for knowing the moral good, which has its ultimate foundation in the Supreme Good, God himself. Here I do not mean to speak of metaphysics in the sense of a specific school or a particular historical current of thought. I want only to state that reality and truth do transcend the factual and the empirical, and to vindicate the human being's capacity to know this transcendent and metaphysical dimension in a way that is true and certain, albeit imperfect and analogical. In this sense, metaphysics should not be seen as an alternative to anthropology, since it is metaphysics which makes it possible to ground the concept of personal dignity in virtue of their spiritual nature.
The questions begin always, "Who is man?" "Who is God?" and so on. I hope I can share the love of knowledge, the love of the beauty of truth which I share with all those who follow this way of study and prayer.
In a special way, the person constitutes a privileged locus for the encounter with being, and hence with metaphysical enquiry.
Wherever men and women discover a call to the absolute and transcendent, the metaphysical dimension of reality opens up before them: in truth, in beauty, in moral values, in other persons, in being itself, in God. We face a great challenge at the end of this millennium to move from phenomenon to foundation, a step as necessary as it is urgent. We cannot stop short at experience alone; even if experience does reveal the human being's interiority and spirituality, speculative thinking must penetrate to the spiritual core and the ground from which it rises. Therefore, a philosophy which shuns metaphysics would be radically unsuited to the task of mediation in the understanding of Revelation.
Grace comes with study, if the person is pursuing truth.
The word of God refers constantly to things which transcend human experience and even human thought; but this “mystery” could not be revealed, nor could theology render it in some way intelligible, 102 were human knowledge limited strictly to the world of sense experience. Metaphysics thus plays an essential role of mediation in theological research. A theology without a metaphysical horizon could not move beyond an analysis of religious experience, nor would it allow the intellectus fidei to give a coherent account of the universal and transcendent value of revealed truth.
The meaning of intellectus fidei, which is "the understanding of faith", becomes the goal of metaphysics. Faith and reason bring us to God through grace.
If I insist so strongly on the metaphysical element, it is because I am convinced that it is the path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the moment, and thus to correct certain mistaken modes of behaviour now widespread in our society.
Here it is. The saint states, "...I am convinced that it is the path to be taken in order to move beyond the crisis pervading large sectors of philosophy at the moment, and thus to correct certain mistaken modes of behaviour now widespread in our society."
It is as if the spirit of St. John Paul II is standing up in this phrase and addressing the synod fathers.
84. The importance of metaphysics becomes still more evident if we consider current developments in hermeneutics and the analysis of language. The results of such studies can be very helpful for the understanding of faith, since they bring to light the structure of our thought and speech and the meaning which language bears. However, some scholars working in these fields tend to stop short at the question of how reality is understood and expressed, without going further to see whether reason can discover its essence. How can we fail to see in such a frame of mind the confirmation of our present crisis of confidence in the powers of reason? When, on the basis of preconceived assumptions, these positions tend to obscure the contents of faith or to deny their universal validity, then not only do they abase reason but in so doing they also disqualify themselves.
What a powerful paragraph! Reason can discover the essence of reality, as we are made in the image and likeness of God in our intellect and our free will, and, of course, God wants to be found. He is waiting.
Only "isms", only ideologies stop inquiry. Can you think of those isms which stop real understanding of the natures of man, God, Christ, His Church? Relativism, individualism, subjectivism, and so on...
Faith clearly presupposes that human language is capable of expressing divine and transcendent reality in a universal way—analogically, it is true, but no less meaningfully for that. 103 Were this not so, the word of God, which is always a divine word in human language, would not be capable of saying anything about God. The interpretation of this word cannot merely keep referring us to one interpretation after another, without ever leading us to a statement which is simply true; otherwise there would be no Revelation of God, but only the expression of human notions about God and about what God presumably thinks of us.
Faith and reason can express the transcedent reality of Scripture, Tradition, including doctrine, dogma, prayer and so on.
Christ is the Word of God. Scripture is the word of God. Both revealed through the Father and the Holy Spirit for our salvation.
One must stop in awe and thank God for the clarity of this document.
Thanks be to Jesus Christ...
I shall move on to the second encyclical tomorrow.
Chapel Update Two
The person who owns this empty house is thrilled that I have turned one room into a little prayer room, which I call a chapel.
I still need linens, but have a person donating a church floor candelabra, which he got from a priest, and a few appropriate pieces of furniture.
I still need linens, but have a person donating a church floor candelabra, which he got from a priest, and a few appropriate pieces of furniture.
I would like two prie-deux and some plain backless benches, plus the linens if anyone would like to donate such.
When I get one more person, I shall ask the bishop for the Eucharist, if it is his will. The room is extremely peaceful and when a friend comes to take photos, I shall put some on this blog.
The name of the room is St. Mary of the Angels at Ephesus. Mary's little house in Ephesus would be just a little bigger.
Loss of independence
Heinz and Kraft are merging.
Kraft supports both Planned Parenthood and same-sex marriage.
Boycott...I do.
We do not need processed foods, anyway.
Is this cheese, or is this cheese?
No, this is cheese.
Kraft supports both Planned Parenthood and same-sex marriage.
Boycott...I do.
We do not need processed foods, anyway.
Is this cheese, or is this cheese?
Oh No....Oh No
http://www.catholicherald.co.uk/news/2015/03/25/cardinal-nichols-urges-priests-not-to-conduct-synod-debate-in-press/
Amen to this article--deeply disturbing I would say is an understatement...he is our (those in Britain) Dolan, sadly, this cardinal .
I am deeply disturbed by Cardinal Nichols' criticism of the 461 brave priests who signed a letter upholding the unchangeable teachings of the Catholic Church on marriage and Holy Communion.
A statement made by Cardinal Nichols spokesman said:
Firstly, Cardinal Nichols has himself used the press to indicate sympathy for views being promoted by the "radical elements" (to use Cardinal Pell's phrase) who want to dismantle Catholic teaching on marriage and the family.
I drew attention yesterday to the press conference at which Cardinal Nichols' undermined Catholic teaching on the reception of Holy Communion by the divorced and "remarried".
The Cardinal also used the press to express his disappointment that the final report of the synod did not include controversial phrases originally placed in the notorious interim report. He told BBC Radio 4’s Sunday programme:
Is it any surprise that these brave priests would wish to speak directly to the Catholic faithful rather than trust "channels of communication" established by the same people responsible for this truly disgraceful document?
Indeed, in their press statement an anonymous priest was quoted who alleged that priests involved in the project had been intimidated by "senior churchmen."
Thirdly, and perhaps most importantly, how can any Catholic bishop object to priests using the media to express their loyalty to the teaching of Christ and their desire to give true pastoral care to all who need it?
Catholics should be very disturbed by the Cardinal's comments; very disturbed indeed.
Amen to this article--deeply disturbing I would say is an understatement...he is our (those in Britain) Dolan, sadly, this cardinal .
Wednesday, 25 March 2015
Cardinal Nichols' criticism of faithful priests is deeply disturbing
| Cardinal Nichols conducting dialogue on the Synod via the press |
I am deeply disturbed by Cardinal Nichols' criticism of the 461 brave priests who signed a letter upholding the unchangeable teachings of the Catholic Church on marriage and Holy Communion.
In the letter, which was published in the Catholic Herald yesterday, priests from all over England and Wales pledged to remain faithful to Catholic teaching and to offer true pastoral care to all those who find themselves in difficult situations.
A statement made by Cardinal Nichols spokesman said:
“Every priest in England and Wales has been asked to reflect on the Synod discussion. It is my understanding that this has been taken up in every diocese, and that channels of communication have been established.”It continued:
“The pastoral experience and concern of all priests in these matters are of great importance and are welcomed by the Bishops. Pope Francis has asked for a period of spiritual discernment. This dialogue, between a priest and his bishop, is not best conducted through the press.”I find this statement astonishing for a number of reasons.
Firstly, Cardinal Nichols has himself used the press to indicate sympathy for views being promoted by the "radical elements" (to use Cardinal Pell's phrase) who want to dismantle Catholic teaching on marriage and the family.
I drew attention yesterday to the press conference at which Cardinal Nichols' undermined Catholic teaching on the reception of Holy Communion by the divorced and "remarried".
The Cardinal also used the press to express his disappointment that the final report of the synod did not include controversial phrases originally placed in the notorious interim report. He told BBC Radio 4’s Sunday programme:
“I didn’t think it went far enough, there were three key words as far as I was concerned … ‘respect’, ‘welcome’ and ‘value’. I was looking for those words and they weren’t there and so I didn’t think that was a good paragraph.”He added:
“I didn’t think it was a good text because it didn’t include those words strongly enough so I wasn’t satisfied with it.”Secondly, it is hardly surprising that priests faithful to Catholic teaching would lack confidence in the "channels of communication" that are claimed to "have been established." I also mentioned yesterday that the official document produced by Bishops' Conference of England and Wales for clergy seemed nothing other than an instrument for intimidating priests who wish to remain faithful to the Church's traditional doctrine and discipline.
Is it any surprise that these brave priests would wish to speak directly to the Catholic faithful rather than trust "channels of communication" established by the same people responsible for this truly disgraceful document?
Indeed, in their press statement an anonymous priest was quoted who alleged that priests involved in the project had been intimidated by "senior churchmen."
Thirdly, and perhaps most importantly, how can any Catholic bishop object to priests using the media to express their loyalty to the teaching of Christ and their desire to give true pastoral care to all who need it?
Catholics should be very disturbed by the Cardinal's comments; very disturbed indeed.
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