Cult vs. Community

Many years ago, I was fortunate to be a member of a solid, lay community. For almost seven years, I got up and prayed with my companions, a house of fourteen in a community of two-thousand, worked at various jobs, and even worked full-time for a while for the community. I learned discipline, order, virtue training, and servanthood.

The community was outward looking, involved in many "ministries" which reached out to the very pagan community in which it was located. We had street ministry, coffee house ministry, youth and children catechesis, members working in parishes in RCIA and other ministries, and homosexual rescue ministry.

This community had one huge focus which brought us all together. We all loved Jesus Christ, and He was (and still is) the center of our lives.

Communities bring life to other people, evangelize, grow.

Cults are inward looking, centering on the members themselves, and become stagnant spiritually. Frequently, Catholic cults, and, yes, there are some, care more about the group than the people outside the group.

Yes, commitment was an important and necessary part of the community to which I belonged. We met daily in our small groups, weekly in groups of one-hundred, based on the Mosaic organization, and weekly in larger groupings, monthly with the entire community. One met with one's spiritual director once a week, or once every two weeks.

Ministries met to organize, plan, go out into the world to spread the love of Christ to all.

Cults just exist to feed themselves. And, cults usually believe things which are not Catholic, and even against Church teaching.

The sign that a person is in a cult rather than a community can be isolationism, or paranoia. Indeed, the cult defends its own position by turning the wagons inward, or by digging a moat and throwing alligators in the moat.

Not good.

Not healthy.

As people come together for protection and common support, one can follow two simple rules to "take the temperature" of the group and determine whether the group has fallen into the sickness of a cult, or is a healthy community.

Rule One, are the members orthodox and following the teachings of the Catholic Church, loyal to Rome and to the Magisterium?

Rule Two, are the members reaching out to others, spreading the Gospel, doing works of mercy both spiritual and material?

If one can answer "yes" to both questions, one has encountered a healthy community.

If one of the answers is "no", run the other way.

Years ago, I encountered a Catholic community which had one goal-to sustain itself and keep the community going. This community had become cultic, focusing inwardly on itself and its members and not reaching out. Not surprisingly, many of the members had deviated in their beliefs so that they no longer followed Church Teaching.

Cults can seem orthodox, until one speaks with members who begin to exhibit paranoia, exclusivity, pride. Orthodoxy means following the Church in teaching and in practice. Sadly, cults may be found at either extreme spectrum of schismatic ideas, both traditional and liberal.

A healthy community does not have members who are hiding from the world, but members who are trying to save souls.

Preaching the Gospel and saving souls is the call of every Catholic.

Christ gave us a command, not a suggestion when He said this:

Matthew 28:19 Douay-Rheims

19 Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

Each lay person is called to teach, to evangelize, to bring others to Christ. We are not called merely to protect ourselves from spiritual danger. 

A strong community does protect its members, but those members also must respond to the love of God for all people.

Learn the difference. To become a member of a cult will endanger your immortal soul.

Another sign of cultic behavior is liturgical rigorism. Those trads who do not believe the NO is valid have departed from Church teaching and have fallen into a cultic mindset. Rigorism is not the same as obedience to liturgical norms. Obedience to the Church's rules on liturgy, on ritual, is a virtue. Only attending a TLM on Sunday,and not attending Mass if only a NO is available is a mortal sin, and those who join together holding such a false idea have formed a cult.

Be careful, be honest, be open to others, be truly orthodox. love Christ above all, and be obedient.

Then, you will be in the loving arms of the Church and not in a cult.

See also

http://supertradmum-etheldredasplace.blogspot.com/2015/08/paranoia-vs-prep-and-ouroboros.html

Paranoia vs. Prep and The Ouroboros

Those of us who know the signs of the times are prepping, hopefully spiritually, and some, physically.

I find that for the most part, those who are prepping, getting ready by pursuing Christ as the focus of their daily lives are healthy, whole, and, even humorous people. I have always believed that a sense of humor was a sign of health and even holiness. I do not mean the raucous type of trickster humor, but the wit of a Thomas More, or Chesterton.

Prepping for heaven is the call of all Christians. We ask humbly for grace and opportunities to share God's love by caring for others, serving God and preparing for eternal life.

But, prepping is not the same, oh no, as being paranoid.

Now, on this blog, I have written upteen times about those ostrich-Catholics who do not "get it", that we are a Church heading for times never seen before on earth.

Today, I write about the extremes of the opposite problem, the paranoia of some Christians, who isolate themselves in deceit, rage, fear, and close the door to others in their lives.

Here is a min-definition, or rather, a description of the symptoms of paranoia.

Sad to say, I have met some people lately who exhibit some, if not all, of these symptoms.

Symptoms of paranoia and paranoid disorders include intense and irrational mistrust or suspicion, which can bring on sense of rage, hatred, and betrayal. Some people suffering from paranoid personality may have a high capacity to annoy or enrage others because of rigid and maladaptive behavior. Some identifiable beliefs and actions of paranoid-related disorders include mistrust, taking offense easily, difficulty with forgiveness, defensive attitude in response to imagined criticism, preoccupation with hidden motives, fear of being deceived or taken advantage of, inability to relax, argumentative, abrupt, stubborn, self-righteous, and perfectionistic.

http://www.mentalhealthamerica.net/conditions/paranoia-and-paranoid-disorders

Paranoia resists treatment, as frequently, because of the nature of the illness, the paranoid person blames others for their discomfort, fears, and isolation. Sadly, the paranoid person does the opposite of what would bring healing-becomes so defensive as to push away others and deny the illness.

Dangerous attitudes bloom in the mind and soul of the paranoid person, who cannot rest or trust God and, therefore, cannot trust any other person.

Preppers are not likely to be paranoid, but far-sighted people who can see the logical consequences of the actions of governments or individuals.

Conspiracy theories abound today, but those who are paranoid do not need conspiracy theories, as they make up their own versions of reality.

The world judges preppers, even saints who speak of the Kingdom of God and the ultimate goal of all of us as heaven, as complete loonies. Many saints have been accused of being "out of touch with reality", when the truth is that the truly holy person is in touch with the real, the most real, Who Is a Person, God.

Thousands of religious people were put into the Gulag as "nut-cases", as "delusional" because they were true Christians. Those who hate Christ and His Church, and who gain control over the rights of others to practice their religion, too often have the power to determine "sanity".

In the future, one can see how being politically incorrect will be considered a disease, a mental aberration.

Following Christ means being more sane that those who pretend that there is no spiritual world and that God does not exist.

Pray for those paranoid who are vulnerable now more than ever.

Pray for those who become hostile, or angry, or defensive. Pray for those who hold grudges and perceive attacks on their characters when none occur. Pray for those who isolate themselves. This personality disorder can be caused by many things. Woundedness may be one. 

Those who always reference all details, conversations, or events to themselves exhibit paranoia.

In this Age of the Narcissistic, paranoia becomes more common. Many occultic groups are made up of those who are either narcissists, or paranoid, or both. Self-referential behavior marks the paranoid.

The ancient symbol of the dragon eating its tail refers to the over-self-reflective. This thing is called the ouroboros, and appears in some occultic groups as a sign of Gnosticism. Some yoga, which is a religion, refers to the ouroboros of cyclic energy. Of course, such energies are false, or worse, demonic.

Pray for the paranoid. Sometimes one who suffers from such a trait can be healed, or delivered, depending on the source of the paranoia.

Bring peace to those who do not know peace.

And, be a prepper, without falling into the paranoia trap.

Leaving on A Note Dear to Me--The Civilization of Love in The Trinity

The Encyclical ends on the note of love, and building a civilization of love.

The Eucharist is the great sign of simplicity in Love. I have called Jesus in the Eucharist, The Vulnerable God. Such love is pure gift to each one of us and to the world. 

Relationship to God is the key to good stewardship, and the realization that God is the Father of us all.

Can we not rediscover and share with the world this needed conversion to earlier ways of simpler lifestyles which would help the problems of ecology and lack of necessities for so many of our brothers and sisters?

Christ is THE answer to all the world's problems. That must be our main message to the world, caught up in greed and restless consumerism. And, how many times have I begged readers to start communities, to start podding?


Watch what Clear Creek is doing....look at what convents and monasteries have done for centuries. (Photos are from the Isle of Wight Benedictines.)

V. CIVIC AND POLITICAL LOVE

228. Care for nature is part of a lifestyle which includes the capacity for living together and communion. Jesus reminded us that we have God as our common Father and that this makes us brothers and sisters. Fraternal love can only be gratuitous; it can never be a means of repaying others for what they have done or will do for us. That is why it is possible to love our enemies. This same gratuitousness inspires us to love and accept the wind, the sun and the clouds, even though we cannot control them. In this sense, we can speak of a “universal fraternity”.

229. We must regain the conviction that we need one another, that we have a shared responsibility for others and the world, and that being good and decent are worth it. We have had enough of immorality and the mockery of ethics, goodness, faith and honesty. It is time to acknowledge that light-hearted superficiality has done us no good. When the foundations of social life are corroded, what ensues are battles over conflicting interests, new forms of violence and brutality, and obstacles to the growth of a genuine culture of care for the environment.

230. Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. In the end, a world of exacerbated consumption is at the same time a world which mistreats life in all its forms.

231. Love, overflowing with small gestures of mutual care, is also civic and political, and it makes itself felt in every action that seeks to build a better world. Love for society and commitment to the common good are outstanding expressions of a charity which affects not only relationships between individuals but also “macro-relationships, social, economic and political ones”.[156]That is why the Church set before the world the ideal of a “civilization of love”.[157] Social love is the key to authentic development: “In order to make society more human, more worthy of the human person, love in social life – political, economic and cultural – must be given renewed value, becoming the constant and highest norm for all activity”.[158] In this framework, along with the importance of little everyday gestures, social love moves us to devise larger strategies to halt environmental degradation and to encourage a “culture of care” which permeates all of society. When we feel that God is calling us to intervene with others in these social dynamics, we should realize that this too is part of our spirituality, which is an exercise of charity and, as such, matures and sanctifies us.

232. Not everyone is called to engage directly in political life. Society is also enriched by a countless array of organizations which work to promote the common good and to defend the environment, whether natural or urban. Some, for example, show concern for a public place (a building, a fountain, an abandoned monument, a landscape, a square), and strive to protect, restore, improve or beautify it as something belonging to everyone. Around these community actions, relationships develop or are recovered and a new social fabric emerges. Thus, a community can break out of the indifference induced by consumerism. These actions cultivate a shared identity, with a story which can be remembered and handed on. In this way, the world, and the quality of life of the poorest, are cared for, with a sense of solidarity which is at the same time aware that we live in a common home which God has entrusted to us. These community actions, when they express self-giving love, can also become intense spiritual experiences.

VI. SACRAMENTAL SIGNS AND THE CELEBRATION OF REST

233. The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face.[159] The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”.[160]

234. Saint John of the Cross taught that all the goodness present in the realities and experiences of this world “is present in God eminently and infinitely, or more properly, in each of these sublime realities is God”.[161] This is not because the finite things of this world are really divine, but because the mystic experiences the intimate connection between God and all beings, and thus feels that “all things are God”.[162] Standing awestruck before a mountain, he or she cannot separate this experience from God, and perceives that the interior awe being lived has to be entrusted to the Lord: “Mountains have heights and they are plentiful, vast, beautiful, graceful, bright and fragrant. These mountains are what my Beloved is to me. Lonely valleys are quiet, pleasant, cool, shady and flowing with fresh water; in the variety of their groves and in the sweet song of the birds, they afford abundant recreation and delight to the senses, and in their solitude and silence, they refresh us and give rest. These valleys are what my Beloved is to me”.[163]

Who cannot be moved by these words of love for the Bridegroom, the King of Creation, the Lord of the Universe...

235. The Sacraments are a privileged way in which nature is taken up by God to become a means of mediating supernatural life. Through our worship of God, we are invited to embrace the world on a different plane. Water, oil, fire and colours are taken up in all their symbolic power and incorporated in our act of praise. The hand that blesses is an instrument of God’s love and a reflection of the closeness of Jesus Christ, who came to accompany us on the journey of life. Water poured over the body of a child in Baptism is a sign of new life. Encountering God does not mean fleeing from this world or turning our back on nature. This is especially clear in the spirituality of the Christian East. “Beauty, which in the East is one of the best loved names expressing the divine harmony and the model of humanity transfigured, appears everywhere: in the shape of a church, in the sounds, in the colours, in the lights, in the scents”.[164] For Christians, all the creatures of the material universe find their true meaning in the incarnate Word, for the Son of God has incorporated in his person part of the material world, planting in it a seed of definitive transformation. “Christianity does not reject matter. Rather, bodiliness is considered in all its value in the liturgical act, whereby the human body is disclosed in its inner nature as a temple of the Holy Spirit and is united with the Lord Jesus, who himself took a body for the world’s salvation”.[165]

236. It is in the Eucharist that all that has been created finds its greatest exaltation. Grace, which tends to manifest itself tangibly, found unsurpassable expression when God himself became man and gave himself as food for his creatures. The Lord, in the culmination of the mystery of the Incarnation, chose to reach our intimate depths through a fragment of matter. He comes not from above, but from within, he comes that we might find him in this world of ours. In the Eucharist, fullness is already achieved; it is the living centre of the universe, the overflowing core of love and of inexhaustible life. Joined to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks to God. Indeed the Eucharist is itself an act of cosmic love: “Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world”.[166] The Eucharist joins heaven and earth; it embraces and penetrates all creation. The world which came forth from God’s hands returns to him in blessed and undivided adoration: in the bread of the Eucharist, “creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself”.[167] Thus, the Eucharist is also a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation.

237. On Sunday, our participation in the Eucharist has special importance. Sunday, like the Jewish Sabbath, is meant to be a day which heals our relationships with God, with ourselves, with others and with the world. Sunday is the day of the Resurrection, the “first day” of the new creation, whose first fruits are the Lord’s risen humanity, the pledge of the final transfiguration of all created reality. It also proclaims “man’s eternal rest in God”.[168] In this way, Christian spirituality incorporates the value of relaxation and festivity. We tend to demean contemplative rest as something unproductive and unnecessary, but this is to do away with the very thing which is most important about work: its meaning. We are called to include in our work a dimension of receptivity and gratuity, which is quite different from mere inactivity. Rather, it is another way of working, which forms part of our very essence. It protects human action from becoming empty activism; it also prevents that unfettered greed and sense of isolation which make us seek personal gain to the detriment of all else. The law of weekly rest forbade work on the seventh day, “so that your ox and your donkey may have rest, and the son of your maidservant, and the stranger, may be refreshed” (Ex 23:12). Rest opens our eyes to the larger picture and gives us renewed sensitivity to the rights of others. And so the day of rest, centred on the Eucharist, sheds it light on the whole week, and motivates us to greater concern for nature and the poor.

I have been exploring the Indwelling of the Trinity on this blog, and it is appropriate that we read in this next section that the Trinity is present to us as a Relationship, Three Persons in One God, united in Love. We are reminded that we are related to all God's creation by meditating on the Trinity within.

VII. THE TRINITY AND THE RELATIONSHIP BETWEEN CREATURES

238. The Father is the ultimate source of everything, the loving and self-communicating foundation of all that exists. The Son, his reflection, through whom all things were created, united himself to this earth when he was formed in the womb of Mary. The Spirit, infinite bond of love, is intimately present at the very heart of the universe, inspiring and bringing new pathways. The world was created by the three Persons acting as a single divine principle, but each one of them performed this common work in accordance with his own personal property. Consequently, “when we contemplate with wonder the universe in all its grandeur and beauty, we must praise the whole Trinity”.[169]

239. For Christians, believing in one God who is trinitarian communion suggests that the Trinity has left its mark on all creation. Saint Bonaventure went so far as to say that human beings, before sin, were able to see how each creature “testifies that God is three”. The reflection of the Trinity was there to be recognized in nature “when that book was open to man and our eyes had not yet become darkened”.[170] The Franciscan saint teaches us that each creature bears in itself a specifically Trinitarian structure, so real that it could be readily contemplated if only the human gaze were not so partial, dark and fragile. In this way, he points out to us the challenge of trying to read reality in a Trinitarian key.

Our Pope knows his Franciscan mysticism well and inspires us to think about creation with new thoughts, formed through new eyes.

240. The divine Persons are subsistent relations, and the world, created according to the divine model, is a web of relationships. Creatures tend towards God, and in turn it is proper to every living being to tend towards other things, so that throughout the universe we can find any number of constant and secretly interwoven relationships.[171] This leads us not only to marvel at the manifold connections existing among creatures, but also to discover a key to our own fulfilment. The human person grows more, matures more and is sanctified more to the extent that he or she enters into relationships, going out from themselves to live in communion with God, with others and with all creatures. In this way, they make their own that trinitarian dynamism which God imprinted in them when they were created. Everything is interconnected, and this invites us to develop a spirituality of that global solidarity which flows from the mystery of the Trinity.

I already shared the section on Mary a few days ago, so let me move to the last part which is a prayer.

246. At the conclusion of this lengthy reflection which has been both joyful and troubling, I propose that we offer two prayers. The first we can share with all who believe in a God who is the all-powerful Creator, while in the other we Christians ask for inspiration to take up the commitment to creation set before us by the Gospel of Jesus.

A prayer for our earth


All-powerful God, you are present in the whole universe
and in the smallest of your creatures.
You embrace with your tenderness all that exists.
Pour out upon us the power of your love,
hat we may protect life and beauty.
Fill us with peace, that we may live
as brothers and sisters, harming no one.
O God of the poor,
help us to rescue the abandoned and forgotten of this earth,
so precious in your eyes.
Bring healing to our lives,
that we may protect the world and not prey on it,
that we may sow beauty, not pollution and destruction.
Touch the hearts
of those who look only for gain
at the expense of the poor and the earth.
Teach us to discover the worth of each thing,
to be filled with awe and contemplation,
to recognize that we are profoundly united
with every creature
as we journey towards your infinite light.
We thank you for being with us each day.
Encourage us, we pray, in our struggle
for justice, love and peace.
A Christian prayer in union with creation

Father, we praise you with all your creatures.
They came forth from your all-powerful hand;
they are yours, filled with your presence and your tender love.
Praise be to you!
Son of God, Jesus,
through you all things were made.
You were formed in the womb of Mary our Mother,
you became part of this earth,
and you gazed upon this world with human eyes.
Today you are alive in every creature
in your risen glory.
Praise be to you!

Holy Spirit, by your light
you guide this world towards the Father’s love
and accompany creation as it groans in travail.
You also dwell in our hearts
and you inspire us to do what is good.
Praise be to you!

Triune Lord, wondrous community of infinite love,
teach us to contemplate you
in the beauty of the universe,
for all things speak of you.
Awaken our praise and thankfulness
for every being that you have made.
Give us the grace to feel profoundly joined
to everything that is.
God of love, show us our place in this world
as channels of your love
for all the creatures of this earth,
for not one of them is forgotten in your sight.
Enlighten those who possess power and money
that they may avoid the sin of indifference,
that they may love the common good, advance the weak,
and care for this world in which we live.
The poor and the earth are crying out.
O Lord, seize us with your power and light,
help us to protect all life,
to prepare for a better future,
for the coming of your Kingdom
of justice, peace, love and beauty.
Praise be to you!
Amen.

Understanding Parish or Community Life

What I call community is not the same as what is known in America as parish life. It seems that the word "community" is misused constantly is parish when the mission statements. Mission statements did not exist in pre-Vatican II "communities".  Why mission statements became popular had to do parishes accepting business models for worship and relationships instead of family models. Yes, many mission statements use the word "family" but one cannot create a family atmosphere with a business model.

Community comes from people getting involved in each other's lives. When I was home schooling, the little group of home schooling moms created a little community. We saw each other weekly outside of Mass time, did things together with the children and shared talents and resources.

Community means men meeting in Bible studies, joining Men of St. Joseph or other fathers' groups, and even having men's Adoration groups. Sierra club is another community building group, which I know of personally, as my dad was president for years.

But, unless the members of families actually meet during the week outside of Church, socializing and praying with each other, there will be no community.

Community needs to start small and grow because people are becoming friends in the Lord, each one having a personal relationship with Christ and working on personal holiness at home.

Why there are so few real communities has to do with the fact that meeting together does not seem to be a priority in some areas.

As I have written so many times, imagine a diocese with only a handful of churches, few opportunities for receiving the sacraments, and almost complete marginalization of Catholics in the marketplace. This is coming.

For years on this blog, I have written about podding and creating small groups close by in your neighbourhoods for support when things get tough. Many Catholics will be, and already are, not accepted by their own families regarding Catholic doctrine. Communities are necessary to sustain such "lone wolves" who have been kicked out of the family circle for being really Catholic.

Being involved personally, knowing your Catholic neighbors, having dinners, having barbeques with these Catholic remnant people, praying together as families as well as individuals, create community. Home schooling moms seem to be very good at creating Catholic mini-communities.

Parish life usually does not create real community, as this model did years ago, as too many Catholics may be understood as living lives of heterodoxy.

Some people with whom I have spoken think community will "just happen" when things get tough. I do not think so.

Some communities are being built, as in those people who have moved to the Clear Creek Abbey area in order to have the TLM as the center of a communal life. There is some community is Idaho and in Tennessee in TLM communities which have worked on relationships. There are a few charismatic communities in Michigan and in Indiana.

The great blockage to community life is the stubbornness which insists that communal life must be seen as the same as parish life. The old paradigm no longer works, as, in my last parish, the heterodox Catholics simply cannot live the same life as those who are obedient.

The model of community can no longer be the divisive families of many shades of belief, or the old parish model. One cannot have intimate relationships with those who are living in disobedient and refuse to repent. Doctrinal divisions in families or in parishes stop community building.

Jesus Christ, Lord and Savior, had many things to say about division. Just look in Mark, Luke and Matthew, in the passages on the separation of the sheep and goats, and the turning of family members against other family members.

Mark, 13:12

And the brother shall betray his brother unto death, and the father his son; and children shall rise up against the parents, and shall work their death.

Luke 12:53

The father shall be divided against the son, and the son against his father, the mother against the daughter, and the daughter against the mother, the mother in law against her daughter in law, and the daughter in law against her mother in law.

Matthew 25:31-46

³¹ And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty.

³² And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats:

³³ And he shall set the sheep on his right hand, but the goats on his left.

³⁴ Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world.

When I returned from Europe to the States, one thing which struck me, which I had not noticed before, was the fact that so many Catholics were idolizing their families.

Their families were more important that the Catholic communities, than Catholic teaching, than Catholic culture and practice. Their families took them away from activities or socializing with Catholics who could help them be stronger and holier.

Finally, I saw wives giving in to the pagan practices of their families and husbands to theirs instead of listening to the holy spouse God had given them.

Why has this happened? Why the deceit that one can bring one's family to God? Why the compromising on such a large scale?

The Kingdom of God is the Church. And the Church Militant is made up of those who fight for the truth of the Catholic Faith.

We may not share this vision, this grace with our siblings, or even parents.

In fact, I see husbands giving in to wives who want to spend too much on luxury items, going out, and so on, when these men know God is calling the family to more prayer and simplicity.

I see wives giving in to husbands on the issue of contraception.

I see husbands not wanting to confront the occult or new age practices they see their wives are doing.

I see wives not speaking to their husbands about pornography.

Husbands and wives are to bring each other to heaven. That is the main reason God brought them together.

If a family gets in the way of that process on purpose, by the strength of old sins, such as involvement in the occult, Freemasonry, lax Catholicism, the wife or husband must step in and help the other one break away from lives of sin.

How this is done takes prayer, patience, tact, but always the truth.

I have written about podding and building community before the really hard times hit. Some people have written or phoned me to say that they want to do this, for their own sake, the sake of the children and the spouse, but the other half of the couple does not.

If it is the man who wants to do so, the Catholic woman owes him obedience. If it is the woman who wants to grow deeper in holiness, she must pray, but never sin.

Family idolatry is rife. Our families do not save us, God does. Many saints had holy parents, but some did not.

The day St. Damien of Molokai told his father he wanted to be a priest, his father grew angry and said "no". The next morning, the father told him to get into the farm cart, said nothing else, drove the young man to the seminary, and dropped him off. The father never spoke with the saint again.

In my own family, one member, a father, never spoke to his daughter after she entered the convent. Never.

We need to make choices daily. Some need to break away from consumerist, materialistic families. Some need to break away from negative families. Some need to break away from families involved in the occult, or power, or abuse.

I cannot save those in my family who have fallen away. Only God can. I love them and pray for them daily. But, no family member will take me away from the path of holiness.

Can you say the same? Are you caught up in family idolatry? Would you die for Christ when your family may decide not to do so?

Some times the sin of the family is pride. 

We make choices daily, little choices, which lead to bigger ones.

May I add that persecution will come soon, and that we are going to have to choose between REAL communities or false ones.

from Maccabees....

Now I urge those who read this book not to be depressed by such calamities, but to recognize that these punishments were designed not to destroy but to discipline our people 2 Maccabees 6

Many younger Catholics understand we are headed for real persecution. Those who do not can read my previous posts on the stages of such persecution. We are in the beginning of the last stage.

But, many Catholics think that persecution is for punishing the wicked. Not so. Look at the quotation above from Maccabees. Persecution is for the good of the Church. For our good, individually and collectively.

No one who is honest can deny that evils entered the Church in the past sixty years or so. People, including leaders, became complacent, and worse, seriously full of sin. The case of contraception is merely one part of the evil-even today. There are many priests, and even bishops in England, who do not teach that Humanae Vitae is an infallible document.

And, in America, some seminaries are still, in 2013, accepting homosexuals as future priests and have homosexuals on the staff.  Also, the laity do not correct one another and ignore sin, which is not only hypocritical, as not abiding by one's baptismal promises, but encouraging evil. Many Catholics are not obedient, and get involve in New Age practices and false private revelations, all which are disobedient actions and are sinful. Many Catholics are not orthodox. This is unfaithfulness. This is sin.

So, the Church must be purified. The lavender mafia is only one aspect. The sins against children are only one aspect. The tacit agreement and support of abortion by Catholics who vote for pro-abortion politicians is only one aspect. Now, we have priests and bishops accepting ssm. The blasphemies against God and the sacrilegious reception of Holy Communion as well as abuses in the Liturgy add to the list.

As seen in Maccabees, God is faithful and will not let His People go to hell. He wants the salvation of those in His Church as well as outside the Church.

Persecution is for us, folks. If you cannot see this, you are ignoring the evil which is in the Church. The Maccabees started with themselves, fasting, praying, fighting and witnessed great miracles.

We shall need community to live and to worship freely.

We cannot expect miracles unless we pursue purity of heart. Pray, fast, reflect, think, act. Form real communities, not false ones which will NOT support you in times of persecution. Some of the enemies of the Faith sit next to you in your parish on Sunday.

27%

As I am leaving this house, which has sold, and looking for new digs, I am shocked by the number of people I have met who live alone, but will not rent out space. Why do single people need an entire house and big ones? A friend of mine knows four women who are living alone in huge houses. They will not rent. Renting parts of houses was not uncommon when I was younger. I rented an entire floor of a house from a widow at one time.

Perhaps it is because I lived in community for almost seven whole years, I am used to living in disciplined order with others. Perhaps it is because I was in the convent, that I know what it is like to share. Marriage alone does not really teach people how to share unless the couple have children. Children create mature adults, as the couple, who can just coast along as two single people doing things together, must die to self when the children come along. Children are part of our salvation as parents.

But, this great number of single people of which I have become aware since coming back to the States astounds me for another reason-many are women. Check out these statistics from here, the 2012 census.

• Sixty-six percent of households in 2012 were family households, down from 81 percent in 1970. • Between 1970 and 2012, the share of households that were married couples with children under 18 halved from 40 percent to 20 percent. • The proportion of one-person households increased by 10 percentage points between 1970 and 2012, from 17 percent to 27 percent. • Between 1970 and 2012, the average number of people per household declined from 3.1 to 2.6. 

27% of Americans live alone. This reveals two major problems: a lack of community causes this, and a lack of the ability to want to share causes this.

A nation, a culture with this many single households must not be seen as normal. Two conditions cause single households-the fact that people are not getting married, and the fact of an aging population which is not incorporated into families.

In days gone by, Grandma or Grandpa lived in families. Even in the 1980s, "Granny Flats" were popular in new houses being built, with little add-ons for the Aged P. In 2011, only 3% of White households were multi-generational, only 6% of Asian were multi-generational, and 8% of both Black and Hispanic households were multi-generational. Grandparents use to be part of daily life in communities.

Not so anymore.

 In 2011, there were 56 million married-couple households and 32 million one-person households--from article above.

Of those who live alone, 55.3% are women, and 44.7% are men. I spoke with a man yesterday who lives alone. His house is worth one million dollars. I do not "get it".

Coming from countries where community forms a primary part of daily life, as in Malta, I still cannot get use to the lack of local community, or the idea of so many people living alone.

I have created a monastic day complete with chapel. Even monastic communities get together several times a day. But, those I know who are living alone do not spend hours in prayer or study. One single woman I spoke with does visit the sick in her neighborhood, which is fantastic, but she also spends time watching television.

Americans seem to be heading for a real crisis of isolation leading to a lack of love and care for the elderly and the single, who seem to be choosing a lack of real love.

A statistic of 27% single households indicates an implosion of local community.

Review of one of my most controversial posts--
http://supertradmum-etheldredasplace.blogspot.com/2012/07/i-do-not-believe-that-being-single-is.html

Repost for Good Friday

Thursday, 11 April 2013

NO MORE HIDING PLACES?: On Being a Recusant Catholic or Conscientious Christian from Another Denomination in 2013

Posted by Supertradmum

Where are the hiding places? 

LifeSiteNews in the article I just noted in the last post, also refers to two other cases where those who have had religious convictions against gay marriage have been persecuted. Fines are persecutions. Ask the descendants of the once wealthy Recusant families in England. 

However many families, including the Mores, the Ropers, the Throckmortons, the Selbys, the Bounts, the Arundels (for centuries), and perhaps even the Shakespeares were fined over and over and over. From 1581, one sees this in the annals. Many families fled to France. Some were torn to pieces as sides were taken, such as in the Throckmorton Family. Some came to the States and Canada, such as the family noted below in the note. There are few, if any, hiding places NOW.

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 rolls was created for this purpose which continues until 1691. The pipe rolls also contain the accounts of fines and forfeitures of lands collected under the recusancy acts. Pipe and recusancy rolls are available for viewing at TNA. In 1581, the fine for missing an Anglican service was raised to twenty pounds per month. Also, in that year, a treasonable offence resulting in death was committed by anyone converting to Catholicism or attempting to convert others to the religion. In addition, a fine of 100 marks and a year in prison was imposed on those hearing mass. The details of criminal proceeding and fines levied should be contained within quarter session records. An Act of 1581 also forbade the Catholic education of children. Notice the last sentence. Parents were no longer allowed to raise their children in the Catholic Faith. Are you paying attention? More on the flower fines from another angle. FromLifeSiteNews. There are more links. The combination of legalizing same-sex “marriage” and odious “anti-discrimination” laws have faithful Christians saying their freedom of religion is being violated. And the court cases are piling up. An appeals court in New Mexico found a Christian couple, Elaine and Jonathan Huguenin, guilty of “discrimination” for refusing to photograph a homosexual “wedding.” They were ordered to pay more than $6,600 in fines after denying their services. Canadian homosexual activists demanded “born again Christian” florist Kimberly Evans of New Brunswick be taken to court for refusing to sell flowers for a gay “wedding.” Victoria Childress of Des Moines also faced threats of legal action for refusing to bake a cake for a homosexual ceremony on the grounds that it violated her Christian faith. More on the Recusancy Laws can be found here. I have taken a few of the laws and copied these. 1592 The first separate recusant rolls were compiled consisting mainly of Catholics and lasted up to 1691 (previously recusancy was recorded in the pipe rolls). The rolls recorded the punishments and fines of those who refused to conform to the Anglican doctrine. Memoranda Rolls 1217-1835: includes records of seizure of recusants' lands. 1593 Catholics were obliged to obtain permission to travel beyond five miles from their homes and those absent from home for more than three months were to leave the country. Another Act of the same year ordered that people of the age of 16 who refused to attend an Anglican service were to be imprisoned. Catholics had to worship in isolated places 1606 The Oath of Allegiance was introduced, denying the authority of the Pope and those that refused to swear the oath were liable to be imprisoned. Convicted recusants were ordered to receive Anglican communion once a year or face a fine or seizure of their property. Recusants were also barred from office and professions including the military. Informers were paid £50 for revealing a priest saying mass or persons attending mass. All the restrictions applied to a Protestant who married a Catholic wife. 1625 Catholics forced to pay a double rate of taxation. Tax records can be found in Lay Subsidy Rolls and Catholics and other nonconformists should be recognisable as they paid a double rate. 1661 Clarendon Code 1661-1665. Four Acts passed designed to emasculate the power of nonconformists. Corporation Act. (1661). Catholics and other nonconformists were excluded from official posts unless they took the sacrament of holy communion at an Anglican service. 1662 Act of Conformity. The Act excluded Catholics from holding church office. 1662 Conventicle Act. Made meetings for Catholic and nonconformist worship illegal, even in private houses, where more than four outsiders were present 1665 The Five-Mile Act. Nonconformist and Catholic ministers were forbidden to live or visit within five miles of a town or any other place where they had preached. 1672 Declaration of Indulgence. The Penal Laws against Catholics were relaxed. 1673 Test Act. The strength of anti-Catholic feeling led parliament to order the enforcement of the recusancy laws and pass the Test Act in retaliation against the Declaration of Indulgence. The Act required all those taking up an official post, civil or military, to take the oath and to submit a sacrament certificate that they had taken Anglican communion. Between 1689 and 1702, the requirement to take the oaths and test was extended to beneficed clergy, members of the universities, lawyers, schoolteachers and preachers. The declarations can be found in TNA. 1676 A proclamation ordered a survey of every recusant aged 16 and over. The names were handed to the local Justice of the Peace who called on those named to take the oath or be jailed. 1678 The Popish Plot. A fictitious plot made up by Titus Oates which alleged that Catholics were planning to assassinate King Charles II and bring the Catholic Duke of York to the throne. Estreats Rolls held at TNA hold information on fines imposed on Catholics following the alleged plot. The Estreats Rolls contain valuable genealogical information on those accused of recusancy in the local courts. They will include the recusant's name, parish, rank or occupation and the fine levied. http://hutchinsonfamilyhistory.blogspot.co.uk/2009/09/hutchinson-family-were-catholic.html 1689 The Bill of Rights excluded Catholics from the royal succession. New oaths of supremacy and allegiance were passed and measures were introduced to restrict the freedom of movement of Catholics. The Toleration Act of 1689 eased some restrictions, but the specific acts under the Clarendon Code were not repealed until the 19th century. 1692 Following the double rate of taxation Catholics were forced to pay in 1625, Catholics were obliged to pay double land tax. Catholics and other nonconformist entries should be recognisable amongst the land tax records as they paid double the rate of others. 1699 Recusants were barred from purchasing or inheriting land and any Catholics found practicing their religion could be jailed for life. 1702 The Security of Succession Act. The Act introduced an oath whereby all officials had to deny the right of the son of the exiled James II to succeed to the throne. Some returns of Catholics taking oaths are held by TNA as well as certificates of those who refused to take the oath. 1714 Security of the Sovereign Act. TNA holds certificates of those who refused to take the oath. 1715 Catholics were blamed collectively for the Jacobite rebellion. As a result, everyone over the age of 18 was compelled to swear an Oath of Allegiance. Lists of those who refused to take the oath are normally available at county record offices. 1716 Catholics were required to enrol documents such as wills and conveyances that involved the transfer of property and details can be found in close rolls held by TNA. 1723 Following the Jacobite rebellion of 1715, Catholics refusing to take the oaths of loyalty were required to register their names and estates at quarter sessions or face the seizure of their property. The returns describe the estates in detail, giving precise locations and dimensions of lands. The Forfeited Estates Commission was responsible for overseeing the seizure of the estates and details can be found in the close rolls held at TNA. Resucant Thomas Throckmorton's Tomb