Did I post 16 or 17 posts today? Snowed in, more or less. Readers can count the posts for me today.
The development of the student’s intellectual capacity is the school’s most characteristic part. However, this development will be defective and even dangerous unless it is strengthened and completed by the training of the will and the formation of the character. Ratio Studiorum
|Thanks to wiki for the Jesuit Astronomers|
True education is generally the work of skillful teachers. Since the former is a pearl without price [true education], the value of the latter can scarcely be overestimated. Teaching is the art of the interesting, the inspiring (p.27).
|Hebrews 4: 1 - 5, 11|
|1||Therefore, while the promise of entering his rest remains, let us fear lest any of you be judged to have failed to reach it.|
|2||For good news came to us just as to them; but the message which they heard did not benefit them, because it did not meet with faith in the hearers.|
|3||For we who have believed enter that rest, as he has said, "As I swore in my wrath, `They shall never enter my rest, '"although his works were finished from the foundation of the world.|
|4||For he has somewhere spoken of the seventh day in this way, "And God rested on the seventh day from all his works."|
|5||And again in this place he said, "They shall never enter my rest."|
|11||Let us therefore strive to enter that rest, that no one fall by the same sort of disobedience.|
One cannot do good works without being orthodox and in obedience to Rome. One cannot enter into the Presence of God without Faith. The wrath of God is Justice and Real Love.
“Pro-choice” isn’t as misleading, but it doesn’t have the same strong ring to it as “pro-life,” either. Planned Parenthood Executive Vice President Dawn Laguens spoke about the problematic use of “choice” at a press briefing Wednesday, explaining how women once had way fewer choices than they do today. Now, she said, maybe “‘choice’ as word sounds frivolous.”
When Planned Parenthood polled Americans to figure out how they felt about the labels, the results were confusing, because people found the labels confusing: for example, in one 2012 poll, 35% of voters who identified as pro-life also said they didn’t think Roe v. Wade should be overturned. In another, 12% of online survey takers said they were both pro-life and pro-choice, while another 12% didn’t want to use those terms, and 40% said “it depends on the situation” when asked about their moral opinions on abortion.
Rather than selecting a new term to replace “pro-choice,” Planned Parenthood hopes to move beyond such terms entirely and present abortion as something too complicated to be divided into two sides. A soon-to-be-released Planned Parenthood video takes this new approach, casting labels like pro-life and pro-choice as limiting and abortion as a complex and personal decision. “We just don’t know a woman’s specific situation,” says the ad (not yet online). “We’re not in her shoes.”
|European court rules on religious freedom cases|
|Out of the four British Christians who claimed discrimination only Nadia Eweida, employee of British Airways, won her appeal|
See the Catholic Herald on line.
Here is a snippet and read more on site.
Nadia Eweida, a worker for British Airways, and Shirley Chaplin, an NHS nurse, both complained when their employers ordered them to cover up crosses worn around their necks.
Ms Eweida was initially told by BA that crosses were prohibited as they undermined the professional presentation of staff – despite hijabs, turbans and skull caps being acceptable. BA subsequently changed their policy, and today she has won her case for discrimination.
Ms Chaplin, along with Lillian Ladele and Gary McFarlane, lost their appeals before a panel of seven judges.
Ms Ladele was a marriage registrar for Islington Borough Council who asked not to perform same-sex civil partnerships when these were introduced. She requested to do other work instead, but was told this was against the council’s equality and diversity policy. Mr McFarlane, a relationship counsellor for Relate, did not want to participate in sex therapy with homosexual couples. Both cited Christian teaching in defence of their objections.
All four are Christians who claim that their actions are aspects of their faith which are protected under Article 9 of the European Convention on Human Rights. This defends the right to “manifest religion or belief, in worship, teaching, practice and observance”, subject to proportionate limitations, “prescribed by law and necessary in a democratic society for the protection of the rights and freedoms of others”.
c) Third Level: Pius XII, in Humani generis: "Nor must it be thought that the things contained in Encyclical Letters do not of themselves require assent on the plea that in them the Pontiffs do not exercise the supreme power of their Magisterium. For these things are taught with the ordinary Magisterium, about which it is also true to say, 'He who hears you, hears me.' [Lk 10. 16]. . . If the Supreme Pontiffs, in their acta expressly pass judgment on a matter debated until then, it is obvious to all that the matter, according to the mind and will of the same Pontiffs, cannot be considered any longer a question open for discussion among theologians." We notice: (1) These things are protected by the promise of Christ in Lk 10. 16, and so are infallible, for His promise cannot fail. Though that promise was first given to the 72, it is certain that the Apostles were in the group, and as the trajectory advanced, it became clear that the full teaching authority was only for them - the mission given to the 72 was preliminary, and the full meaning was made clear later when the Apostles were given the authority to bind and to loose. This was part of the broader picture: Jesus wanted only a gradual self-revelation. Had He started by saying: "Before Abraham was, I am", He would have been stoned on the spot. (2) Not everything in Encyclicals, and similar documents, is on this level - this is true only when the Popes expressly pass judgment on a previously debated matter, (3) since the Church scattered throughout the world can make a teaching infallible without defining - as we saw on level 2 -then of course the Pope alone, who can speak for and reflect the faith of the whole Church, can do the same even in an Encyclical, under the conditions enumerated by Pius XII. Really, on any level, all that is required to make a thing infallible is that it be given definitively. When a Pope takes a stand on something debated in theology and publishes it in his Acta, that suffices. The fact that as Pius XII said it is removed from debate alone shows it is meant as definitive. In this connection, we note that LG 12 says: "The entire body of the faithful, anointed as they are by the Holy One, cannot err in matters of belief." This means: If the whole Church, both people and authorities, have ever believed (accepted as revealed) an item, then that cannot be in error, is infallible. Of course this applies to the more basic items, not to very technical matters of theological debate. But we note this too: If this condition has once been fulfilled in the past, then if people in a later age come to doubt or deny it -- that does not make noninfallible what was once established as infallible. Many things come under this , e. g. , the existence of angels. This does not mean, however, that the Pope is to be only the echo of the faithful. d) Level 4: LG 25: "Religious submission of mind and of will must be shown in a special way to the authentic magisterium of the Roman Pontiff even when he is not defining, in such a way, namely, that the judgments made by him are sincerely adhered to according to his manifested mind and will, which is clear either from the nature of the documents, or from the repeated presentation of the same doctrine, or from the manner of speaking." We note all the qualifications in the underlined part The key is the intention of the Pope. He may be repeating existing definitive teaching from Ordinary Magisterium level - then it is infallible, as on level 2. He may be giving a decision on a previously debated point - as on level 3, then it falls under the promise of Christ in Lk 10. 16, and so is also infallible. Or it may be a still lesser intention - then we have a case like that envisioned in Canon 752 of the New Code of Canon Law: "Not indeed an assent of faith, but yet a religious submission of mind and will must be given to the teaching which either the Supreme Pontiff, or the College of Bishops [of course, with the Pope] pronounce on faith or on morals when they exercise the authentic Magisterium even if they do not intend to proclaim it by a definitive act." If they do not mean to make it definitive, then it does not come under the virtue of faith, or the promise of Christ,"He who hears you hears me". Rather, it is a matter of what the Canon and LG 25 call "religious submission of mind and of will." What does this require? Definitely, it forbids public contradiction of the teaching. But it also requires something in the mind, as the wording indicates. This cannot be the absolute assent which faith calls for - for since this teaching is, by definition, not definitive, we gather that it is not absolutely finally certain. How can anyone give any mental assent when there is not absolute certitude? In normal human affairs, we do it all the time. Suppose we are at table, and someone asks if a dish of food came from a can, and if so, was it sent to a lab to check for Botulism. It is true, routine opening of a can would not detect that deadly poison. Yet it is too much to check every can, and the chances are very remote, so much so that normal people do not bother about it - yet their belief takes into account a real but tiny possibility of a mistake. Similarly with a doctrine on this fourth level. And further, the chances of error on this level are much smaller than they are with a can of food. Similarly, in a criminal trial, the judge will tell the jury they must find the evidence proves guilt beyond reasonable doubt. He does not demand that every tiny doubt be ruled out, even though it may mean life in prison or death. If one should make a mistake by following the fourth level of Church teaching, when he comes before the Divine Judge, the Judge will not blame him, rather He will praise him. But if a person errs by breaking with the Church on the plea that he knew better - that will not be easily accepted.
b) Second level: LG 25: "Although the individual bishops do not have the prerogative of infallibility, they can yet teach Christ's doctrine infallibly. This is true even when they are scattered around the world, provided that, while maintaining the bond of unity among themselves, and with the successor of Peter, they concur in one teaching as the one which must be definitively held." This means: (1) The day to day teaching of the Church throughout the world, when it gives things as definitively part of the faith, (2) If this can be done when scattered, all the more can it be done when assembled in Council. Thus Trent (DS 1520) after "strictly prohibiting anyone from hereafter believing or preaching or teaching differently than what is established and explained in the present decree," went on to give infallible teaching even in the capitula, outside the canons.
To know whether the Church intends to teach infallibly on this second level, we notice both the language -- no set form required - and the intention, which may be seen at times from the nature of the case, at times from the repetition of the doctrine on this second level.
Fr. William Most
First level: a) Solemn definition. LG 25: No special formula of words is required in order to define. Wording should be something solemn, and should make clear that the teaching is definitive. Councils in the past often used the form: "Si quis dixerit. . . anathema sit." That is: "If someone shall say. . . . let him be anathema." But sometimes they used the formula for disciplinary matters, so that form alone does not prove. Further, they also could define in the capitula, the chapters. Thus Pius XII, in Divino afflante Spiritu (EB 538) spoke of such a passage of Vatican I (DS 3006 -- saying God is the author of Scripture) as a solemn definition. The Pope can define even without the Bishops. Of his definitions LG 25 said: "His definitions of themselves, and not from consent of the Church, are rightly called unchangeable, for they are pronounced with the assistance of the Holy Spirit, an assistance promised him in blessed Peter. So they need no approval from others, nor is there room for an appeal to any other judgment." So collegiality even in defining is not mandatory. Yet most definitions of the Popes have been taken in collegiality, that is, with consultation of the Bishops. Even the definitions of the Immaculate Conception and the Assumption were such, for the Popes did poll the Bishops by mail.
|Letter to Presidents of Episcopal Conferences (25 January 2007)|
|Congregation for the Doctrine of the Faith|
William Cardinal Levada, Prefect
Image of Letter (PDF format)
January 25, 2007
Prot. N 54/92-24945
Your Eminence / Your Excellency,
The Congregation for the Doctrine of the Faith continues to receive requests for clarification in relation to the writings and activities of Mrs Vassula Ryden. These requests address in particular the import of the Notification of 6 October 1995, and the criteria to be considered by the local Church in judging whether the writings of Mrs Vassula Ryden may appropriately be disseminated.
1) The Notification of 1995 remains valid as a doctrinal judgment of the writings examined (see Enclosure I)2) Mrs Vassula Ryden, however, after dialogue with the Congregation for the Doctrine of the Faith, has offered clarifications on some problematic points in her writings and on the nature of her messages which are presented not as divine revelations, but rather as her personal meditations (see Enclosure 2: Letter of 4 April 2002, published in True Life in God, vol. 10). From a normative point of view therefore, following the aforementioned clarifications, a case by case prudential judgment is required in view of the real possibility of the faithful being able to read the writings in the light of the said clarifications.
3) Finally, it remains inappropriate for Catholics to take part in prayer groups established by Mrs Ryden. Concerning the question of ecumenical meetings, the faithful are to follow the norms of the Ecumenical Directory, of the Code of Canon Law (canons: 215; 223, §2 and 383, §3) and of Diocesan Ordinaries.
Thanking you for your attention and with sentiments of esteem, I am
|NOTIFICATION ON VASSULA RYDEN (6 October 1995)|
|Congregation for the Doctrine of the Faith|
|Many bishops, priests, religious and lay people have sought an authoritative judgement from this Congregation on the activity of Mrs. Vassula Ryden, a Greek Orthodox residing in Switzerland, who in speech and in writing is spreading in Catholic circles throughout the world messages attributed to alleged heavenly revelations.A calm, attentive examination of the entire question, undertaken by this Congregation in order to "test the spirits to see whether they are of God" (cf. 1 Jn 4:1), has brought out-in addition to positive aspects - a number of basic elements that must be considered negative in the light of Catholic doctrine.|
In addition to pointing out the suspect nature of the ways in which these alleged revelations have occurred, it is necessary to underscore several doctrinal errors they contain.
Among other things, ambiguous language is used in speaking of the Persons of the Holy Trinity, to the point of confusing the specific names and functions of the Divine Persons. These alleged revelations predict an imminent period when the Antichrist will prevail in the Church. In millenarian style, it is prophesied that God is going to make a final glorious intervention which will initiate on earth, even before Christ's definitive coming, an era of peace and universal prosperity. Furthermore, the proximate arrival is foretold of a Church which would be a kind of pan-Christian community, contrary to Catholic doctrine.
The fact that the aforementioned errors no longer appear in Ryden's later writings is a sign that the alleged "heavenly messages" are merely the result of private meditations.
Moreover, by habitually sharing in the sacraments of the Catholic Church even though she is Greek Orthodox, Mrs. Ryden is causing considerable surprise in various circles of the Catholic Church. She appears to be putting herself above all ecclesiastical jurisdiction and every canonical norm, and in effect, is creating an ecumenical disorder that irritates many authorities, ministers and faithful of her own Church, as she puts herself outside the ecclesiastical discipline of the latter.
Given the negative effect of Vassula Ryden's activities, despite some positive aspects, this Congregation requests the intervention of the Bishops so that their faithful may be suitably informed and that no opportunity may be provided in their Dioceses for the dissemination of her ideas. Lastly, the Congregation invites all the faithful not to regard Mrs. Vassula Ryden's writings and speeches as supernatural and to preserve the purity of the faith that the Lord has entrusted to the Church.
Vatican City, 6 October 1995.
Weekly Edition in English
25 October 1995, 12.