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Friday 28 March 2014

Answering A Question Related to The Dark Night

The Dark Night seriously involves the purification of the emotions.

That is one of the main points of the Dark Night.

One no longer desires to be religious, or holy.

One no longer "feels" the Presence of God or "feels" like one loves God.

These false feelings must be struck dead.

Feelings belie faith and in the Dark Night, one lives in faith only.

That is the point.

To live by faith and in the will is to really love God.

No desires, no consolations, not a moment of "fun"....

But, if one perseveres in faith, one will encounter God.

The ego has to die.

Why am I not surprised?

Hmmm, the liar in chief's account of Rome visit differs from official Vatican statement

The Vatican, however, issued a statement after the meeting saying the president’s discussions with Francis and two other top Vatican officials focused “on questions of particular relevance for the [Catholic] Church in [the United States], such as the exercise of the rights to religious freedom, life and conscientious objection” — issues that have fueled divisions between Mr. Obama and the church.

Read more:

I blame the parents for ignoring religion

Journalists Under Attack

big post day--thirteen so far

A Pig Day--but not to eat on a Friday.....

Can you guess why a pig day?

Some of us knew the face of this man in 2004

On Mis-Information and What To Do

A friend of mine and I had a fascinating discussion last week on the growing use of false information in most, if not all, the main stream media.

Many of us have seen this, including myself, as I taught media control in a college class in 2010. The manipulation of news has been known since the hay-day of yellow journalism, a la Citizen Kane. 

Also, I have been involved in newspaper writing in the past, so I know of some of this first-hand. Journalism demands honesty, but too often is taken over by agendas and propagandists.

However, what my friend stressed, was the purposeful feeding of mis-information to even so-called independent news sources, including radio and television.

I have been suspicious of some news and wondered about this second, and even third level, of false news, false reporting, false statistics and so on.

The UN is one of the main sources of falsified information, as the Malthusian philosophy holds sway in that organization. Other big groups, such as "charities" funded by Bill Gates, also take part in mis-information for the sake of population control in the Third World.

In the past year, those of us who are "Vatican Watchers" have seen the continual misuse of information from such sources as La Stampa and L'Osservatore Romano.

Check this out for mis-information. The headline makes me sick. This is manipulation loud and clear.

So, what is a good Catholic to do?

One, be holy and hone one's discernment. See my blogs on this. Here is one link.

Two, choose news sources carefully and use common sense.

Three, always, always, always compare news items and editorials with the Teaching Magisterium of the Church.

Four, be cautious and wise. Pray daily for the gifts of the Holy Spirit to be operative in your life

Five, do not, I repeat, do not watch television. All the news is manipulated on that media.

Six, follow reliable sources by looking at the author's philosophies.

More on this later...

I thought the Air Force was the best branch?


Home School Warning

By attacking the rights of homeschoolers, this Administration has succeeded in undermining, for its own future benefit, the legal status of homeschooling. According to this Administration, homeschooling isn’t worth defending in the international context. Indeed, the Administration now is “on record” (and victorious, thanks to a short-sighted Supreme Court) claiming that governments have the right to use compulsive public schooling as a tool of “socialization” in the ways of secular society. It seems, then, that whenever the foes of homeschooling decide they have the time and support to move against it, they will have precedent on their side.
Homeschoolers and their organizations were understandably up in arms when the Supreme Court refused to hear the Romeikes’ appeal of the decision revoking their asylum. Some even threatened legislative and other public action. We should be thankful for the Romeikes’ sake that such action was not necessary. But the decision to hold off deporting them seems much more a declaration of victory on the part of the Obama Administration than any meaningful compromise.
More on link...

Not surprised

and what about other animals?

The Lord Is Nigh to Those Who Call upon Him

Part Two from Garrigou-Lagrange on prayer....

We have just seen the nature of the first principle of the efficacy of prayer. We shall now consider the end to which it is ordained by God, what it can obtain for us.
The end to which Providence has ordained prayer as a means, is the obtaining of the gifts of God necessary to sanctification and salvation; for prayer is a cause which has its place in the life of souls, as heat and electricity have their place in the physical order. Now the end of the life of the soul is eternal life, and the goods which direct us to it are of two kinds: spiritual goods, which lead us to it directly; and temporal goods, which can be indirectly useful to salvation in the measure in which they are subordinated to the first.
Spiritual goods are habitual and actual grace, the virtues, the seven gifts of the Holy Ghost, and merits, the fruits of the virtues and of the gifts. According to what we have just said, humble, trusting, persevering prayer is all-powerful to obtain for the sinner the grace of conversion and for the just man actual grace that he may persevere in the performance of his duties. Prayer, made under the same conditions, is all-powerful to obtain for us also a more lively faith, a firmer hope, a more ardent charity, a greater fidelity to our vocation. The first petition we should make, as the Our Father points out, is that the name of God may be sanctified, glorified by a radiating faith; that His kingdom may come is the object of hope; that His will may be done, fulfilled with love, by an ever purer and stronger charity.
Moreover, prayer can obtain our daily bread for us in the measure in which it is necessary or useful for salvation, the supersubstantial bread of the Eucharist and the suitable dispositions to receive it well. Besides, prayer obtains for us the pardon of our sins and disposes us to pardon our neighbor; it preserves us from temptation or gives us the strength to triumph over it.
To accomplish all this, prayer must have the indicated conditions: it must be sincere, humble (it is a poor man who is asking), trusting in the infinite goodness, which it must not doubt, persevering, in order to be the expression of a profound desire of our hearts. Such was the prayer of the woman of Canaan, whom the Gospel mentions and to whom Christ said: "O woman, great is thy faith. Be it done to thee as thou wilt." (19)

Even if the Lord leaves us contending with great difficulties from which we have prayed Him to deliver us, we must not believe that we are not heard. The simple fact that we continue to pray shows that God is helping us, for without a new actual grace we would not continue to pray. He leaves us to battle with these difficulties in order to inure us to warfare. He wishes to show us that the struggle is profitable for us and that, as He said to St. Paul in similar circumstances, the grace granted us suffices to continue a struggle in which the very strength of the Lord, which is the source of ours, is more clearly shown: "My grace is sufficient for thee: for power is made perfect in infirmity." (20) We see this especially in the passive purifications of the senses and the spirit, which are at times a spiritual tempest, in which we must continually ask for efficacious grace, which alone can prevent us from weakening.
In regard to temporal goods, prayer can obtain for us all those which should, in one way or another, assist us in our journey toward eternity: our daily bread, health, strength, the success of our enterprises. Prayer can obtain everything, on condition that over and above all else we ask God for greater love of Him: "Seek ye therefore first the kingdom of God and His justice, and all these things shall be added unto you." (21) If we do not obtain these temporal goods, it is because they are not useful to our salvation; if our prayer is well made, we obtain a more precious grace in place of them.
"The Lord is nigh unto all them that call upon Him." (22) And the prayer of petition, if it is truly a lifting up of the soul to God, prepares the soul for a more intimate prayer of adoration, reparation, and thanksgiving, and for the prayer of union.

As the seed cause growth, so prayer causes the Mercy of God to open towards us

One of two long quotations from Garrigou-Lagrange on prayer......

The question of the efficacy of prayer interests all souls without distinction: those who are beginning, those who have made progress, and even those in the state of mortal sin, for though the sinner who has lost sanctifying grace cannot merit, he can always pray.
Merit, being a right to a reward, is related to divine justice; (1) prayer, on the other hand, is addressed to divine mercy, which often hears and grants it and lifts up the soul without any merit on its part; thus it raises up souls that have fallen into the state of spiritual death. The most wretched man, from the depths of the abyss into which he has fallen, can utter this cry to mercy, which is prayer. The beggar who possesses nothing but his poverty can pray in the very name of his wretchedness, and, if he puts his whole heart into his petition, mercy inclines toward him; the abyss of wretchedness calls to that of mercy. The soul is raised up, and God is glorified. We should recall the conversion of Magdalen; let us also remember the prayer of Daniel for Israel: "Thou hast executed true judgments in all the things that Thou hast brought upon us . . . for we have sinned and committed iniquity. . . . Deliver us not up forever, we beseech Thee, for Thy name's sake." (2) The psalms are filled with these petitions: "But I am needy and poor; O God, help me. Thou art my helper and my deliverer: O Lord, make no delay." (3) "Help us, O God, our Savior; and for the glory of Thy name, O Lord, deliver us: and forgive us our sins for Thy name's sake." (4) "Thou art my helper and my protector: and in Thy word I have greatly hoped. . . . Uphold me according to Thy word, and I shall live: and let me not be confounded in my expectation." (5)
Do we believe in the power of prayer? When temptation threatens to make us fall, when light does not shine in us, when the cross is hard to carry, do we have recourse to prayer, as Christ advised us to? Do we not doubt its efficacy, if not in principle at least in practice? Yet we know Christ's promise: "Ask, and it shall be given you." (6) We know the common teaching of theologians: that true prayer, by which we ask for ourselves with humility, confidence, and perseverance the graces necessary for our salvation, is infallibly efficacious.(7) We know this doctrine, and yet it seems to us at times that we have truly prayed without being heard.
We believe in, or rather we see, the power of a machine, of an army, of money, and of knowledge; but we do not believe strongly enough in the efficacy of prayer. The power of that intellectual force which is knowledge, we see by its results; there is nothing very mysterious about it, for we know whence this power comes and approximately whither it goes. It is acquired by human means and produces effects that remain within human limits. If, on the contrary, prayer is in question, we believe too weakly in it, because we do not know clearly whence it comes and we forget whither it is going.
Let us recall the source of the efficacy of prayer and the end to which it is ordained, what it ought to obtain; in other words, its first principle and its end.
The sources of rivers are high up; the waters of the heavens and the fountain of the snows feed their streams. A river is first a torrent which descends from the mountains before irrigating the valley and casting itself into the sea. This is a figure of the loftiness of the source of the efficacy of prayer.
At times we seem to believe that prayer is a force which should have its first principle in ourselves, one by which we would try to bend the will of God by persuasion. Immediately our thought encounters the following difficulty, often formulated by unbelievers, in particular by the deists of the eighteenth and nineteenth centuries: namely, no one can move, no one can bend the will of God. God is indeed Goodness which asks only to give itself, Mercy ever ready to come to the help of him who suffers. But God is also perfectly immutable Being. The divine will is from all eternity as immovable as it is merciful. No one can boast of having enlightened God, of having made Him change His will: "I am the Lord, and I change not." (8) By the decrees of Providence, the order of things and of events is strongly and gently established from all eternity.(9) Must we conclude from this, with fatalism, that prayer can do nothing, that it is too late, that whether we pray or not, what is to happen will happen?
The words of Holy Scripture remain, and the interior life must ever penetrate them more deeply: "Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you." (10)
Prayer is not, in fact, a force having its first principle in us; it is not an effort of the human soul, trying to do violence to God in order to make Him change His providential dispositions. Such a manner of speaking, which is used occasionally, is a metaphorical, human way of expressing oneself. In reality, the will of God is absolutely immutable, but this superior immutability is precisely the source of the infallible efficacy of prayer.
Fundamentally it is very simple in spite of the mystery of grace involved in it. We have here a combination of the clear and the obscure that is most captivating and beautiful. First of all, we shall consider what is clear: true prayer is infallibly efficacious because God, who cannot contradict Himself, has decreed that it should be.(11) This is what the contemplation of the saints examines profoundly.
A God who would not have willed and foreseen from all eternity the prayers that we address to Him, is a conception as puerile as that of a God who would change His plans, bowing before our will.
Not only all that happens has been foreseen and willed (or at least permitted) in advance by a providential decree, but the way things happen, the causes which produce events; all is fixed from all eternity by Providence. For material harvests, God prepared the seed, the rain that must help it to germinate, the sun that will ripen the fruits of the earth. Likewise for spiritual harvests, He has prepared spiritual seeds, the divine graces necessary for sanctification and salvation. In all orders, from the lowest to the highest, in view of certain effects God prepares the causes that must produce them.
Prayer is precisely a cause ordained to produce this effect: the obtaining of the gifts of God. All creatures exist only by the gifts of God, but the intellectual creature alone can realize this. Existence, health, physical strength, the light of the intellect, moral energy, success in our enterprises, all is the gift of God; but especially is this true of grace which leads to salutary good, causes it to be accomplished, and gives strength to persevere. Grace and, even more, the Holy Ghost who has been sent to us and who is the source of living water, is the gift par excellence which Christ spoke of to the Samaritan woman: "If thou didst know the gift of God, and who He is that saith to thee: Give Me to drink; thou perhaps wouldst have asked of Him, and He would have given thee living water. . . . Whosoever drinketh of this water shall thirst again; but he that shall drink of the water that I will give him shall not thirst forever. But the water that I will give him shall become in him a fountain of water, springing up into life everlasting." (12)
The intellectual creature alone is able to realize that it can live naturally and supernaturally only by the gift of God. Must we, then, be astonished that divine Providence has willed that man should ask for alms, since he can understand that he lives only on alms?
Here, as elsewhere, God wills first of all the final effect; then He ordains the means or the causes which must produce it. After having decided to give, He decides that we shall pray in order to receive, as a father, who has resolved in advance to bestow a pleasure on his children, purposes to make them ask for it. The gift of God is a result; prayer is the cause ordained to obtain it. St. Gregory the Great says: "Men ought by prayer to dispose themselves to receive what Almighty God from eternity has decided to give them." (13) Thus Christ, wishing to convert the Samaritan woman, led her to pray by saying to her: "If thou didst know the gift of God!" In the same way, He granted Magdalen a strong and gentle actual grace which inclined her to repentance and to prayer. He acted in the same manner toward Zacheus and the good thief. It is, therefore, as necessary to pray in order to obtain the help of God, which we need to do good and to persevere in it, as it is necessary to sow seed in order to have wheat. To those who say that what was to happen would happen, whether they prayed or not, the answer must be made that such a statement is as foolish as to maintain that whether we sowed seed or not, once the summer came, we would have wheat. Providence affects not only the results, but the means to be employed, and in addition it differs from fatalism in that it safeguards human liberty by a grace as gentle as it is efficacious, fortiter et suaviter. Without a doubt, an actual grace is necessary in order to pray; but this grace is offered to all, and only those who refuse it are deprived of it.(14)
Therefore prayer is necessary to obtain the help of God, as seed is necessary for the harvest. Even more, though the best seed, for lack of favorable exterior conditions, can produce nothing, though thousands of seeds are lost, true, humble, trusting prayer, by which we ask for ourselves what is necessary for salvation, is never lost. It is heard in this sense, that it obtains for us the grace to continue praying.
The efficacy of prayer well made is infallibly assured by Christ: "Ask, and it shall be given you: seek and you shall find: knock, and it shall be opened to you. . . . And which of you, if he ask his father bread, will he give him a stone? Or a fish, will he for a fish give him a serpent? . . . If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask Him?" (15) To the apostles He also says: "Amen, amen I say to you: if you ask the Father anything in My name, He will give it to you. Hitherto you have not asked anything in My name." (16) Prayerful souls ought more than all others to live by this doctrine, which is elementary for every Christian; by living it, one discovers its depths.
Let us, therefore, have confidence in the efficacy of prayer. It is not only a human force which has its first principle in us; the source of its efficacy is in God and in the infinite merits of Christ. It descends from an eternal decree of love, it reascends to divine mercy. A fountain of water rises only if the water descends from an equal height. Likewise when we pray, it is not a question of persuading God, of inclining Him to change His providential dispositions; rather we have only to lift our will to the height of His in order to will with Him in time what He has decided from all eternity to grant us. Far from tending to bring the Most High down toward us, "prayer is a lifting up of the soul toward God," as the fathers say. When we pray and are heard, it seems to us that the will of God inclines toward us; on the contrary, it is ours which rises; we begin to will in time what God willed for us from all eternity.
Hence, far from being opposed to the divine governance, prayer cooperates in it. We are two who will instead of one. And when, for example, we have prayed much in order to obtain a conversion and have been heard, we can say that it is certainly God who converted this soul, but who deigned to associate us with Him and from all eternity had decided to make us pray that this great grace might be obtained.
Thus we cooperate in our salvation by asking for ourselves the graces necessary to attain it; among these graces, some, such as that of final perseverance, cannot be merited,(17) but are obtained by humble, trusting, and persevering prayer. Likewise, efficacious grace, which preserves us from mortal sin and keeps us in the state of grace, is not merited; otherwise we would merit the very principle of merit (the continued state of grace); but it can be obtained by prayer. Moreover, the actual and efficacious grace of loving contemplation, although, properly speaking, not merited de condigno, is obtained by prayer: "Wherefore I wished, and understanding was given me: and I called upon God, and the spirit of wisdom came upon me." (18)
Even when we are trying to obtain the grace of conversion for another, who perhaps resists it, the greater the number of persons who pray and the more each one perseveres in prayer, the more hope there is of obtaining this grace of conversion. Prayer thus greatly cooperates in the divine governance.

Almost From My Window

The March Sky-Two Castors

Castor and Pollux are still obvious in the night sky here.

Interesting to me is that SS. Castor and Dorotheus have their feast day today. They were martyrs from St. Paul's home, Tarsus.

Nothing is known of them. But, the twins in the heavens remind me of these stars of Heaven.

Repeats on Marriage and Chaos