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Monday, December 28, 2015

Tolerance

Avery Cardinal Dulles confronted this issue in the weeks following the Sept. 11, 2001, terrorist attacks, in a lecture entitled “Christ Among the Religions.” There, Dulles acknowledged that we live in a society that “includes people of many faiths and of no faith at all,” and examined four possible models by which different faiths can relate to one another: coercion, convergence, pluralism, and tolerance. Coercion was the predominant model throughout the majority of human history. Political leaders often compelled religious unity among their subjects, and conquerors forced their own beliefs upon their subject peoples. In Rome, for example, religious pluralism existed until the emperors insisted that they be accorded divine honors. Following Constantine’s conversion in 312, and the Roman Empire’s adoption of Christianity as its official religion, emperors “began to enforce Christian orthodoxy and persecute all other religions, including dissident forms of Christianity.” This continued throughout the medieval and modern periods when single states adopted uniform rites. Dissent was not tolerated and heresy quashed. At my own university in St Andrews, Scotland, the streets are littered with monuments to those burnt in the name of religious purity — both protestant and Catholic alike. Coercion ensured orthodoxy, but more often than not, it bred personal dissatisfaction and hate. In the modern West, the coercion model is difficult, if not impossible, to maintain. We have learned from generations of religious warfare that the cost is too high and that, from the perspective of Christian moral theology, it is indefensible to attempt to coerce genuine belief. Past efforts to enforce orthodoxy through coercion have led to resentment and a wide-scale abandonment of faith. True faith must be freely cultivated. As Dulles notes, in most cases, “religious coercion survives only in nations that have come late to modernity.” This is particularly true with regard to Islamic extremism as propagated by ISIS and the Taliban. The second model, convergence, is also untenable because it demands that believers concede that differences among faiths are superficial and that every religion is an equally valid path to God. This model is premised on the theory that all religions are human constructions and, in the words of Dulles, are “faltering attempts to articulate the whole and transcendent mystery by which human existence is encompassed.” But to maintain the integrity of this view, it is necessary for orthodox believers to concede too much. Religious belief is not necessarily a subjective human creation, especially when it is the product of divine revelation as in the cases of Judaism, Christianity, and Islam. True belief, by definition, requires an ability to exclude ideas that are incommensurate with a faith’s core teachings, and for that reason, convergence is an unsatisfactory means to achieve religious harmony. In the politically correct atmosphere of early twenty-first century America, the third model – pluralism – has become a near ubiquitous ideal. To some degree, it has become a polytheistic faith in its own right and reflects the idea that all religious teachings embody particular aspects of the Logos, and that every faith must be a partial manifestation of reality, which can be improved by its interactions with other faiths. Like the convergence model, this is a favorite of relativists who believe in the epistemic impossibility of objective truth. To the average apologist of pluralism, religion is a personal feeling or sentiment, and claims relating to ultimate reality are viewed as strictly private matters. But to the devout believer, faith is not an individual preference and the idea that every religion is entitled to equal deference belies the very idea of truth. To be a pluralist, for many, is to propagate a lie. But, how are we to coexist peacefully in a world of many faiths? Are we to live as isolated beings, disconnected from each other and utterly separated by our beliefs? I would propose that the most reasonable answer is the fourth model – tolerance.
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Tuesday, December 22, 2015

Bitterness

When you are offended or disappointed by others and allow the hurt to germinate in your heart, bitterness and resentment will take root. Characterized by an unforgiving spirit and generally negative, critical attitudes, bitterness and resentment are sinful and self-defeating. They will color your conscious and unconscious thoughts and actions. Allowed to fester, they will destroy and kill (Galatians 5:19-21*). However, they can be dispelled with love.
What Scripture Says
"Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many" (Hebrews 12:14,15*).
"Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you" (Ephesians 4:31,32*).
"When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly" (I Peter 2:23*).
"Jesus said, Father, forgive them, for they do not know what they are doing..." (Luke 23:34*).
"For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins" (Matthew 6:14,15*).
"Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord. On the contrary: 'If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.' Do not be overcome by evil, but overcome evil with good" (Romans 12:14-21*).
How To Be Free From Bitterness and Resentment
Life depression and other emotional stress, bitterness and resentment can aggravate or cause physical problems such as arthritis. You can be affected mentally, spiritually and otherwise. Your relationships will always suffer.
God can free you from this sin. It is an oppressive and destructive emotion having its root in hate, which is likened to murder. You must repent. No one can have peace and happiness with such emotions tearing at him. If you have not done so, ask God to forgive you and to come into your life right now. He will deliver you from the power of the enemy (Psalm 91:3*).
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Wednesday, December 16, 2015

Scapegoat

There are some thinkers that offer intriguing ideas and proposals, and there is a tiny handful of thinkers that manage to shake your world. Girard was in this second camp. In a series of books and articles, written across several decades, he proposed a social theory of extraordinary explanatory power. Drawing inspiration from some of the greatest literary masters of the West-Dostoevsky, Shakespeare, Proust among others - Girard opined that desire is both mimetic and triangular. He meant that we rarely desire objects straightforwardly; rather, we desire them because others desire them: as we imitate (mimesis) another's desire, we establish a triangulation between self, other, and object. If this sounds too rarefied, think of the manner in which practically all of advertising works: I come to want those gym shoes, not because of their intrinsic value, but because the hottest NBA star wants them. Now what mimetic desire leads to, almost inevitably, is conflict. If you want to see this dynamic in the concrete, watch what happens when toddler A imitates the desire of toddler B for the same toy, or when dictator A mimics the desire of dictator B for the same route of access to the sea.
 
The tension that arises from mimetic desire is dealt with through what Girard called the scapegoating mechanism. A society, large or small, that finds itself in conflict comes together through a common act of blaming an individual or group purportedly responsible for the conflict. So for instance, a group of people in a coffee klatch will speak in an anodyne way for a time, but in relatively short order, they will commence to gossip, and they will find, customarily, a real fellow feeling in the process. What they are accomplishing, on Girard's reading, is a discharging of the tension of their mimetic rivalry onto a third party. The same dynamic obtains among intellectuals. When I was doing my post-graduate study, I heard the decidedly Girardian remark: "the only thing that two academics can agree upon is how poor the work of a third academic is!" Hitler was one of the shrewdest manipulators of the scapegoating mechanism. He brought the deeply divided German nation of the 1930's together precisely by assigning the Jews as a scapegoat for the country's economic, political, and cultural woes. Watch a video of one of the Nuremberg rallies of the mid-thirties to see the Girardian theory on vivid display.
 
Now precisely because this mechanism produces a kind of peace, however ersatz and unstable, it has been revered by the great mythologies and religions of the world and interpreted as something that God or the gods smile upon. Perhaps the most ingenious aspect of Girard's theorizing is his identification of this tendency. In the founding myths of most societies, we find some act of primal violence that actually establishes the order of the community, and in the rituals of those societies, we discover a repeated acting out of the original scapegoating. For a literary presentation of this ritualization of society-creating violence, look no further than Shirley Jackson's masterpiece "The Lottery."  
 
The main features of this theory were in place when Girard turned for the first time in a serious way to the Christian Scriptures. What he found astonished him and changed his life. He discovered that the Bible knew all about mimetic desire and scapegoating violence but it also contained something altogether new, namely, the de-sacralizing of the process that is revered in all of the myths and religions of the world. The crucifixion of Jesus is a classic instance of the old pattern. It is utterly consistent with the Girardian theory that Caiaphas, the leading religious figure of the time, could say to his colleagues, "Is it not better for you that one man should die for the people than for the whole nation to perish?" In any other religious context, this sort of rationalization would be valorized. But in the resurrection of Jesus from the dead, this stunning truth is revealed: God is not on the side of the scapegoaters but rather on the side of the scapegoated victim. The true God in fact does not sanction a community created through violence; rather, he sanctions what Jesus called the Kingdom of God, a society grounded in forgiveness, love, and identification with the victim. Once Girard saw this pattern, he found it everywhere in the Gospels and in Christian literature. For a particularly clear example of the unveiling process, take a hard look at the story of the woman caught in adultery.
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Saturday, December 5, 2015

Making Mass More Masculine

There are constant reports about how attendance at Mass continues to fall, and how this is mainly due to the disinterest of men. In one of the churches I attend, Sunday Mass attendance has fallen from over 6,000/Sunday in the 1980’s to about 4,000 today. The purpose of this article is address some of the things that may be causing this decline.

Sermons

Let’s face it. A lot of sermons given today are boring. Instead of rousing parishioners to their feet, some sermons occasionally put people into a somnambulist trance. The most popular feature of Protestant services, the Sunday sermon, is somehow the least stimulating in the Catholic Mass. This is the one time of the week that priests have their flock present to talk to them about Christ, and it should be the time that the laity is moved in their hearts and minds to give their lives more fully to Christ. Sadly, this is hardly ever the case. Homilies should be inspiring, and should not sound like a monotone college professor lecturing his class on the intricacies of statistics, calculus, or metallurgy.
Priests should give us the unvarnished holy truth, both the good and the bad, and in a stimulating way that it is interesting and moving. Most football coaches seem more inspiring in their talks about winning football games than the average priest sounds about our salvation. Maybe the Catholic Bishops could hire Urban Meyer from Ohio State or Nick Saban from Alabama to come to their seminaries and coach young priests on the art of inspiring their flock. It really is okay for priests in the pulpit to show some masculine emotion and to even get a little emotional while giving sermons. They know exactly what the problems are with their parishioners because they hear their sins in the confessional. After all, even Jesus got angry and cleared the temple. Jesus even once called Herod “a fox,” and the Pharisees a “brood of vipers!” Men respond well to this kind of sermonizing. Being insipid inspires no one; rather, it is only the bland leading the bland. And even if a few people get upset and leave because of an angry sermon, that’s okay, because being an inspiring homilist will definitely bring in more and more new parishioners eventually.
Reading some of the homilies of St. John Vianney, the patron saint of parish priests, would be helpful for young priests, as well as watching the style (not the content) of Protestant sermons on TV.

Be Masculine

Men respond well to other masculine men. Being masculine means sometimes showing real emotions during sermons, in the confessional, and during parish get-togethers. The masculinity of priests should always be front and center. Additionally, a lot of men do not like to hold hands with other men while reciting the Our Father, and this practice (which is not part of the official rubrics of the Mass) should be eliminated in the Mass, not encouraged.
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Tuesday, December 1, 2015

Beauty and Peace

Every now and then we all run across a description or definition of something that captures its truth, yet at the same time respects its mystery. For indeed mere words can ever really be, or take the place of, the thing or person they describe. The reality is always richer than the descriptions we attempt with the grunts and scrawls we call “words.”
Such were my thoughts when I was rummaging through some old philosophy notes and came across two classic definitions that are moving in their simplicity, yet mysteriously accurate. Here they are:
  1. Beauty is the splendor of order. Yes, order is magnificent. Sometimes we speak of symmetry (Greek for “same measure”). Sometimes we speak of proportion (from a Latin word meaning that something is properly divided or shared). Musically, we speak of harmony (from the Greek harmonia, meaning agreement of sound) or of “concerts” (from the Latin concertare, meaning “to bring into agreement”). Yes, order is a beautiful thing that points beyond itself to purpose and design. Things in creation are not just here on earth haphazardly. They are not chaotically strewn about. Rather, things are intricately interrelated in multiple ways and at every level: atomically, molecularly, organically, ecologically, and cosmically. Such order, such beauty! Beauty is truly the splendor of order.
  2. Peace is the rest of order. This definition is even more mysterious. We all know that order brings peace, but why? When our lives are in order we sleep well. When chaos wounds order we are in distress and seek to restore order. The perception of order bestows a kind of satisfaction and fulfillment. For a moment we can stop and say, “It is well; things are as they should be.” This sense of well-being ushers in peace and serenity. Yes, peace is the rest of order.
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Thursday, November 26, 2015

True Self

In a new one, Imagine Heaven, by Christian researcher John Burke, the important point is made that when we die, we meet many people we knew during our time on earth, especially deceased loved ones. Some say we meet ancestors going back to the beginning of time. But the first person we meet, besides the Lord, is our true selves.
Says a woman named Crystal, who "coded" due to complications from pancreatitis and "left her body" for nine minutes:
"Unlike earth, where I was plagued by doubts and fears, in Heaven there was nothing but absolute certainty about who I was. This was a far more complete representation of my spirit and my heart and my being than was ever possible on earth, a far deeper self-awareness than the collection of hopes and fears and dreams and scars that defined me during my life. I was flooded with self-knowledge, and all the junk that cluttered my identity on earth instantly fell away, revealing, for the first time ever, the real me. 'Before I formed you in the womb, I knew you,' God says in Jeremiah  1:5. And now I knew myself. Imagine that -- the first person we meet in Heaven is ourselves."
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Sunday, November 22, 2015

True Freedom

Personal suffering is often a result of the choices we make.  As Fr. Gabriel stated in the movie The Mission, " God gave us the burden of free will".
Freedom is not simply the capacity to choose between alternatives; it is a sign of the ontological dignity of the human person who is created in love and called to live in communion with the truth. One of the great achievements of the Declaration is to develop an understanding of human dignity and human freedom that is grounded in the human person’s constitutive relation to God. In the words of John Paul II, “the freedom of the individual finds its basis in man’s transcendent dignity: a dignity given to him by God the Creator and Father, in whose image and likeness he was created.” There is no freedom without truth, and no truth without freedom.
In the face of new challenges and new threats to religious freedom, it is important to rediscover the Council’s authentic teaching on the right to religious freedom as grounded in the obligation to seek the truth about God. As Gaudium et spes teaches, once God is forgotten, the creature is lost sight of as well. Especially in our time, it is necessary to uphold the transcendent and relational dignity of the human person, who is created by God and destined to share in the “glorious freedom of the children of God” (Rom 8:21).
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Monday, November 9, 2015

Priests Lose Their Lives

In the Gospel of Mark, there is a funny story about Peter that speaks to the paradox of losing one’s life only to find it more abundantly:
Peter began to say to him, “See, we have left everything and followed you.” Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first” (Mark 10:27-31).
Every priest knows well the paradox of these verses. Each of us gave up being a father (of children) and yet thousands call us “Father.” We gave up the bride of our dreams and yet have the most beautiful and perfect bride: the Church. She is beautiful indeed, but has a long “honey do” list! And as for buildings and land? We do not have our own home out in the suburbs on a quarter acre of land. Instead, we oversee multimillion dollar buildings, quite often occupying an entire city block or a country acre. Talk about receiving a hundredfold! Every priest knows the richness of his life in terms of buildings and land, but above all in people, in family.
And such is the paradox of losing one’s life only to find it even more richly.
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Wednesday, November 4, 2015

Purity of Soul

Reception of Holy Communion helps one endure suffering.
For Catholics to receive the Body and Blood of Jesus Christ in Holy Communion while in the state of mortal sin (having committed a mortal or grave sin which has not been confessed and forgiven in Sacramental Confession) is itself a mortal sin — a mortal sin of sacrilege.
What is there to say about the great purity of soul with which the saints approached to receive the bread of Angels? We know that they had a great delicacy of conscience which was truly angelic. Aware of their own misery, they tried to present themselves to Jesus “holy and immaculate,” (Eph. 1:4) repeating with the Publican , “O God, be merciful to me a sinner” (Luke 18:13), and having recourse with great care to the cleansing of Confession.
When St. Jerome was brought Holy Viaticum at the end of his life, the Saint prostrated himself on the ground in adoration and he was heard to repeat with profound humility the words of St. Elizabeth and those of St. Peter, “How is this, that my Lord should come to me?” “Depart from me, for I am a sinful man, O Lord” (Luke 5:8). And how many times was the angelic and seraphic St. Gemma tempted to not receive Holy Communion, holding herself to be nothing else than a vile dunghill!”
Padre Pio of Pietrelcina used to repeat with trepidation to his brethren, “God sees blights even in the angels. What must He see in me!” For this reason he was very diligent in making his sacramental Confessions.
“Oh, if we could only understand Who is that God Whom we receive in Holy Communion, then what purity of heart we would bring to Him!” exclaimed St. Mary Magdalen of Pazzi.
For this reason St. Hugh, St. Thomas Aquinas, St. Francis de Sales, St. Ignatius, St. Charles Borromeo, St. Francis Borgia, St. Louis Bertrand, St. Joseph Cupertino, St. Leonard of Port Maurice and many other saints went to Confession every day before celebrating Holy Mass.
St. Camillus de Lellis never celebrated Holy Mass without first going to Confession, because he wanted at least “to dust off” his soul. Once, at sundown in a public square in Livorno, before taking leave of a priest of the same religious order, foreseeing that he would not have a priest to confess to on the following morning before his Mass, paused, took off his hat, made the sign of the Cross and went to Confession right there in the square to his confrere.
Also St. Alphonsus, St. Joseph Cafasso, St. John Bosco, St. Pius X, and Padre Pio of Pietrelcina went to Confession very often. And why did St. Pius X wish to lower the age for First Holy Communion to seven years, if not to allow Jesus to enter into the innocent hearts of children, which are so similar to angels. And why was Padre Pio so delighted when they brought him children five years old who were prepared for First Holy Communion?
The saints applied to perfection the directive of the Holy Spirit, “Let everyone first examine himself, and then eat of that Bread and drink of that Chalice; because he who eats and drinks unworthily, eats and drinks unto his own condemnation” (1Cor. 11:28-29).
To examine themselves, to repent, to accuse themselves in Confession and to ask pardon of God, and in this way even every day profit from the Sacrament of Confession, was something natural for the saints. How fortunate they were to be capable of so much! The fruits of sanctification were constant and abundant because the purity of soul with which each saint welcomed into himself Jesus, “the Wheat of the elect,” (Zach. 9:17) was like the good ground “… which brings forth fruit in patience” (Luke 8:15).
St. Anthony Mary Claret illustrates this fact very well: “When we go to Holy Communion, all of us receive the same Lord Jesus, but not all receive the same grace nor are the same effects produced in all. This comes from our greater or lesser disposition. To explain this fact, I will take an example from nature. Consider the process of grafting, the more similar the one plant is to the other, the better the graft will succeed. Likewise, the more resemblance there is between the one that goes to Communion and Jesus, so much the better will the fruits of Holy Communion be.” The Sacrament of Confession is in fact the excellent means whereby the similarity between the soul and Jesus is restored.
For this reason St. Francis de Sales taught his spiritual children “Go to Confession with humility and devotion … if it is possible, every time that you go to Holy Communion, even though you do not feel in your conscience any remorse of mortal sin.”
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Monday, October 26, 2015

Traditional Catholicism

The Church has a great tradition, with doctrine that helps individuals focus on what is right, follow the path of the Lord, and endure suffering.  The following paints the picture:
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via capuchin.org

Thursday, October 22, 2015

Satan's Attack on Family

The Vatican document – Instrumentum Laboris (working instrument) -- which is more than 22,000 words long, does not even mention “Satan,” “Lucifer,” or the “Devil.” Nor does it mention “demon.”
In his objection, Archbishop Peter Fulop Kocsis, head of the Hungarian Greek Catholic Church, further stressed that “a spiritual struggle is required in order to fight the attacks of Satan in these our times,” and this should be emphasized in the document, as reported the Catholic group Voice of the Family on Oct. 12.
In his objection, or intervention about the document at the synod, currently ongoing at the Vatican, Archbishop Kocsis said that although he was focusing on paragraph eight, chapter one, he sensed “a general deficiency in the text as a whole.”
Many of the paragraphs “speak of a changed society and epoch, calling these difficulties which have appeared in recent times ‘challenges,’” said the archbishop. But “it appears to me that the text misses a clarification which is more precise from its inception, from the root of these changes: From where do they come?”
“The great part of these [changes] are not compatible with the plan of God; they do not come from Him,” said the archbishop.  “If it is thus, then it must be said: From where do these changes, these difficulties, derive?”
“We must say with clarity that in our very spoilt world the family and the man of good will with good intentions is under attack, under a ferocious and enormous attack,” said Archbishop Kocsis.  “And this attack is of the Devil.”
“We must call these diabolic forces which have a role to play with these phenomena by name because this way we can find some indications even for the research of possible solutions,” he said,
The archbishop then quoted Ephesians 6, 12: “Our battle in fact is not against flesh and blood, but against the Principalities and the Powers, against the dominations of the dark world, against the spirits of evil that live in the celestial regions.
“Thus, we can clearly see that in reality a spiritual struggle is required in order to fight the attacks of Satan in these our times,” said the archbishop.
“I would very much see with favor a marked emphasis of this spiritual struggle, even in the final part of the document where the proposals and possible solutions must be formulated,” he said.
Quoting Ephesians again, the archbishop said, “Take therefore the armor of God, in order that you may resist in the evil day and remain firm after having overcome all of the obstacles.
Paragraph eight of chapter one of the Vatican document is entitled “Cultural Contradictions,” and discusses how “a certain kind of feminism” belittles motherhood, and how some cultural forces want to put a same-sex “relationship” on the “same level as the marital relationship” between one man and one woman.
This produces “confusion” and “relegates the special bond between biological difference (male and female), reproduction and human identity to an individualistic choice,” reads the document.
In addition to not mentioning Satan, Lucifer, the Devil, and demon, the Vatican document on the family does not mention Heaven, Hell, and Purgatory, all of which are integral to the Catholic faith.
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Friday, October 16, 2015

Intuition

What is "intuition"?
It's a feeling, an inclination. Often it can be a nudge from an angel, from the Holy Spirit.
As such, it's a higher form of perceiving.
It's not something that can be measured on a standard test for "intelligence."
It's what has propelled many who've succeeded as entrepreneurs or investors or inventors. A hunch, a notion, a sense. It comes to us instantly without conscious reasoning.
Think back at some of your hunches! How many mothers "just got this feeling" when a child was in peril?
You just "knew" something.
Did you pray to deepen the understanding?
At times, it keeps us from danger.
An example came just last week (10/1/15) in that horrible Northwest shooting.
"An Oregon student narrowly missed a massacre that left nine innocent victims dead at her community college -- thanks to 'a weird gut feeling' that stopped her from setting foot on campus on Thursday, she told The New York Post," reported the newspaper.
"Bre Larson, 19, who is studying psychology at Umpqua Community College, in Roseburg, had planned to do her homework in the school library at ten a.m. Thursday, when she was struck by a powerful premonition. 'I had planned go to there to make a Power Point presentation for my speech class. It's my favorite place to study. I set my alarm for nine a.m. but I got this weird feeling,' the second-year student said."
A day after that, last Friday (10/2/15), Pope Francis, speaking at St. Marta's House, said about one's guardian angel, "He is always with us! And this is a reality. It's like having God's ambassador with us. And the Lord advises us: 'Respect his presence!' And when we, for example, commit a sin and believe that we're on our own: No, he is there. Show respect for his presence. Listen to his voice because he gives us advice. When we hear that inspiration: 'But do this...this is better... we should not do that.' Listen! Do not go against him. All he asks is that we listen to him and respect him. That's all: respect and listening (to him)."
There are many times when what we want is not what is good for us and many times when a feeling deep within makes no sense but in retrospect. The intuition, like creativity (which also evades academic evaluation), is the place where mind meets spirit. One day we will all be surprised at how many times it led us to those we met and likewise kept us from perils. There are so many!
As another woman told a website devoted to angels: "I will never forget this one day God saved my life. I was very pregnant and I was at the medical clinic getting prenatal care and my husband was supposed to pick me up after and take me home, as he had the car. He never showed and I had no money, no way home, and no one to call for a ride nearly forty miles away. I knew I had to hitchhike. It was pretty terrible being in that position, but I was stuck.
"On my way home, after a couple of rides, God spoke to me through my intuition. A spiritual voice told me, like an angel, 'A man in a white truck is going to come and ask you if you want a ride. Do not get in.' I was calm and safe with no fear.
"Sure enough a man in a white truck came by and asked if I wanted a ride. I said 'no thanks' and kept walking. He left, but came back a little bit later. This time he was going the opposite direction, stopped in front of me, and was a little more stern. I said, 'No.' He came again and this time he was down right mean and demanding that I get in. I could tell that he had serious ill intent. I walked on the other side of the road, determined, and he left me alone. If it was not for God's warning I am sure I would have accepted a ride from the man as I had a long way home yet to travel and I would have had no reason to say no. God saved my life that day. I never felt fear or doubt. I was blessed and protected by my heavenly hosts."
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Saturday, October 10, 2015

Ecce Homo

Every man, particularly today, must come to a mature acceptance and understanding of what it means to be a man. This may seem obvious, but in our world, there are many distorted images and much evidence of confusion regarding what is true masculinity. We can say that for the first time in history, people have become either so confused or so arrogant as to attempt to dictate their masculinity or femininity according to their own definitions.

At one striking moment of Jesus’ trial, Pontius Pilate, with all his worldly power, presented Jesus to the crowd with the words, Ecce homo – Latin meaning “Here is the man!” Thinking he was merely pointing to a man from Nazareth, he failed to recognize that he was pointing to God made man – the Word made flesh, Jesus of Nazareth – who at once is fully God and fully man, and the perfection of masculinity. Every moment of his life on earth is a revelation of the mystery of what it means to be man – that is, to be fully human and also, the model of masculinity. Nowhere else can we find the fullness of masculinity as we do in the Son of God. Only in Jesus Christ can we find the highest display of masculine virtue and strength that we need in our personal lives and in society itself. What was visible in Christ’s earthly life leads to the invisible mystery of his divine Sonship and redemptive mission. The Father sent his Son to reveal what it means to be a man, and the fullness of this revelation becomes evident on the Cross. He tells us that it was for this reason that He came into the world, that it is his earnest desire to give himself totally to us.[9] Herein lies the fullness of masculinity; each Catholic man must be prepared to give himself completely, to charge into the breach, to engage in spiritual combat, to defend women, children, and others against the wickedness and snares of the devil!

Looking to what the secular world holds up as “manly” is in fact to look at shadows – or even at outright counterfeits – of masculinity. No athlete, no matter how many awards; no political leader, no matter the power he wields; no performer, business man, or celebrity, no matter how much adored; no physical attribute or muscle mass; no intelligence or talent; no prizes or achievements can bestow masculinity on a man. The idolatry of celebrities at this time is a particular temptation, but to build one’s masculine identity on such fleeting models is to build an identity on sand. My Catholic sons and brothers, we can only build a certain foundation for masculinity on the rock, Jesus Christ. We look to our Savior to be transformed in Him, to be the men we are called to be, and to let others see Him in us.

Yet we do not merely look to Jesus. We truly encounter Christ at Mass when we receive the very gift of Himself in the Eucharist.   For this reason, I call upon my brother priests to awaken the sense of transcendence in the hearts of men through reverent and beautiful liturgy, helping men to rediscover Jesus in the Eucharist each and every Sunday. I ask my brother priests to teach the faithful about the powerful truth of the liturgy, especially in ways to which men can relate. Teaching men to understand the fullness and power of the Mass must be a top priority. What a joy it is for men of God when they are led by priests who have a confident sense of their own masculinity, their call to participate in Christ’s spousal love, and their generous, life-giving fatherhood!

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Friday, October 2, 2015

Boys to Men

Intrigued by something called the “men’s rights movement” I ordered some books by the activists of the movement (all by women, interestingly). Offering an alternative theory for why men are absent, aloof, and irresponsible, they claim men are not abandoning traditional responsibilities but are simply going “on strike”. The claim is that men are very logical, and if society says they are unnecessary or dangerous then they pull away from society into associations of gamers, perpetual bachelors, or simply unmotivated couch-potatoes (the last one is dealt with at length in Boys Adrift: The Five Factors Driving the Growing Epidemic of Unmotivated Boys and Underachieving Young Men, by Dr. Leonard Sax). In Men on Strike, for example, Dr. Helen Smith explains that men are constantly bombarded with claims that they are lazy, stupid, and unnecessary, and we want them that way because in the past men basically caused all of the problems – tyrants, war-mongers, inquisitors, etc. No longer are they potential conquerors or wannabe heroes, but tamed village idiots. From preschool when they begin their flattening out to college when “their kind” becomes the enemy of all underdogs throughout history, they are sold the story that traditional masculinity, that thing they feel drawn to as if they were made that way, is enemy number one. I’m not sure I can get on board with the whole men’s’ rights movement, but they clearly have a point here. It is overwhelmingly clear that traditional characteristics of masculinity are simply not welcomed in society and are seen as actual dangers to social harmony. Boys typically become “trouble” the moment they get to school where their natural desire for competition, danger, and activity are suppressed. We just keep popping that little rambunctious mole on the head until it stays in its hole, and if he doesn’t, well, we have pills for that. But then in 15 years when he stays in the basement playing with “man-toys” we bemoan that he won’t come out and “man-up.” It is an atmosphere that strangles normal, healthy masculinity. That is, unless you see normal, healthy masculinity as a threat and danger – in that case it’s working just fine. Worse than public schools for masculinity is average Catholic parish USA. Public schools are graduating about 70% of their boys, but if we consider the most basic practice of Catholics, going to Mass, we’re only “graduating” about 30% (see Catholic Man-Crisis Fact Sheet). I’m no statistician, but I’m pretty sure that is not the model of sustainability. Like boys in school, the natural, good, masculine traits of men are not welcomed in average parish USA. I think it’s time we see this more clearly and not just blame men for not “manning up” in their faith. It’s not a “man” problem exactly, because the issues are not the same in other global religions or in the global East and South. It is a unique problem here. Religion is not losing men; Catholics in the West are losing men. So, as suggested by the men’s rights activists, maybe we should stop blaming men and start reflecting. In my experience I think there are four especially strong ways we’re making men unwelcome: - See more at:
Link

Saturday, September 26, 2015

Masculinity and Formation of Priests

The priesthood needs men formed in the masculinity of Christ.  This can mean many things, the point is that Christ the true man is the only one who can defeat evil and suffering.

Because Christianity is now seen as a part of the sphere of life proper to women rather than to men, it sometimes attracts men whose masculinity is somewhat doubtful.  By this I do not mean homosexuals, although a certain type of homosexual is included.  Rather, religion is seen as a safe field, a refuge from the challenges of life and, therefore, attracts men who are fearful of making the break with the secure world dominated by women.  These are men who have problems following the path of masculinity.

I am not a psychologist, and I cannot speak on an over-attachment to the feminine, but there is a truth that masculinity, as a needed virtue in the seminary, is something that is generally ignored in formation.  This may be one of the problems with why the church has a difficult time attracting men to Mass, and serving the Church.

What is it that draws soft or effeminate men to the seminary, and why is this not dealt with in formation?  Podles offers the prior explanation for the former question, but the latter can only be understood if it is admitted that there are many bishops, faculty, and priests, who suffer under this vice and are, therefore, unwilling or unable to recognize it, or address it.  All seminaries are not equal: some relish in their softness, others have select faculty that will privately admit to the problem, but for fear of offending colleagues and bishops, refuse to speak out on it.  In my years of seminary formation, the most controversial conference was given by my former Bishop, Robert Carlson, on the vice of effeminacy. Some faculty and students were offended—the truth always stings—and felt my bishop either somehow lacked compassion, or was mean-spirited in discussing such an issue.  This must end, and as with all problems, its solution begins only with admitting its existence, and the reality that many seminaries breed an effeminate culture.

Link

Monday, September 21, 2015

Lib Theology

The poor suffer in many ways, but watering down or misinterpreting the teachings of Christ does not help.  The "poor will always be with us" and true justice may never be attained in this world. 
Those wondering why the Pope has certain orientations and tendencies must realize that he comes from a part of the world that is steeped in what is known as "liberation theology."
As historian Thomas Bokenkotter summarized it, the view, in that part of the world, is that classical theology seemed removed from day-to-day experience, especially the experiences of the suffering poor. Liberation theology is a call to struggle against the social forces of oppression.
The Pope's inclinations in this regard have been displayed on a nearly daily basis since elevation to the Throne of Peter, intermingling with the homeless, building them showers, letting them tour the Sistine Chapel, and even paying for tickets so they could go see the Shroud of Turin. Soon the Vatican will have a hostel for the homeless.
While the Holy Father is not formally a part of the liberation theology movement, which has been accused of socialistic leanings, it is a dominant viewpoint in many theological parts of Brazil, Peru, Uruguay, Chile and his native Argentina. In short, it was an organic part of Christianity and Catholicism; it apparently pervades the air; he was surrounded by it.
In many ways, they have reinterpreted the life of Christ in light of their experience of the poverty-stricken.
These influences were on exhibit to an extent with publication of the Pontiff's much-awaited encyclical on the ecology. The simple message -- one hard to argue with, to a degree -- is simple social justice.
But does it go to an extreme?
"They stress the mission of the Church to take part in building the kingdom by being a visible sign of the Presence of the Lord within the struggle," wrote Bokenkotter. "Therefore they insist the Church must again become poor in solidarity with the poor if it is to be an authentic sign."
That mission -- working for Christ through the poor -- is done through social means, which implies an engagement with worldly forces, instead of an otherworldy approach to salvation.
This may explain the Pope's less-than-enthusiastic embrace of claims of apparitions, particularly ones that he may see as Westernized.
His proclamation -- "We are a poor Church" -- came in his very first address to the world as a successor to Saint Peter. Is it liberation theology or, simply following the Sermon on the Mount?
John Paul II stated that capitalism and socialism both had their good points but have been misused (as in hyper-capitalism or Marxism) and sharply criticized those extremes. Here is a quote that some called nearly Marxist. It's from -- John Paul II:
"It is manifestly unjust that a privileged few should continue to accumulate excess goods, squandering available resources, while masses of people are living in conditions of misery at the very lowest level of subsistence. Today, the dramatic threat of ecological breakdown is teaching us the extent to which greed and selfishness, both individual and collective, are contrary to the order of creation, an order which is characterized by mutual interdependence."
That Pope never went quite as far, in these criticisms, however, as the current Pontiff, who is not Marxist or socialist but also decidedly is not an Ayn Rand capitalist.
In the view of liberation theology, the critical is favored over the dogmatic, to counteract the tendency of institutions to fossilize.
The Pope has also demonstrated such criticism.
Jesuits have been tied to the movement. Pope Benedict XVI, as Cardinal Josef Ratzinger, strongly opposed it. There are good elements to it, and also worrisome ones. It comes down to a matter of balance.
"How influenced are they by Marxism?" asked Bokenkotter. "No one accuses them of subscribing to Marx's atheistic materialism, but they have been charged with using Marxist analysis as a tool -- exclusively, according to Father Arrupe, the Jesuit General, in a famous letter of 1980." It's a charge that was hotly denied. Anyway: the Pope has never openly endorsed the theology.
But influenced by it?
In South America, words often come out in a blunt and effusive way. And liberation theology itself encourages "dialogue-type sermons" at Mass -- something for which Francis has become famous. As they see it, it is the fulfillment of the direction commanded by Vatican II.
More than anyone since Paul VI, Francis is "the Vatican II Pope." According to the South American-based theology, the Church should have what Latin American bishops -- in a formal statement -- called a "preferential option for the poor."
One major player in liberation theology was a Franciscan named Leonard Boff, who battled with Cardinal Ratzinger and interpreted the theology as wanting to restore respect for the many charisms and gifts Jesus promised His followers and all members of the Church. Yet, said Boekenkotter, liberation theology also saw a Church whose "priests and sisters worked and lived in the slums and peasant villages, with their own religious organizations and speak much less about Fatima and devotion to the Sacred Heart of Jesus and much more about the Jesus Who showed special love for the poor."
Pope John Paul II showed sympathy for aspects of the theology and softened Cardinal Ratzinger's rebuke of it. Ironically, Benedict and Pope Francis agree on environmental issues (Benedict was called "the Green Pope," and even installed solar panels on the Vatican roof), and as for other matters, the current Pope has instructed his staff to keep Benedict's direction as far as the liturgy. In many viewpoints, there is no final line of distinction.
Liberation theology considers great landowners and business moguls and wielders of power as the enemy. It envisions a Church whose "essential values" include access to resources by all people and the priority of work over capital (Pope Francis often speaks of this), with special compassion for the aborted, the elderly, the abandoned, and the lonely.
It is right out of the pontifical script of the past two years.
Link

Thursday, September 17, 2015

The blessings in store for you

God has blessings stored up for you. He may be waiting for you to "cast your net off the right side of the boat" (the side He tells you to; John 21). He knows where the fish are. He can put a coin in a fish's mouth! Just remember not to be discouraged or envious of others when they're blessed: It's right before the flow of a new major gift that the greatest angst or opposition or lacking often arises against us (as a test).
Were the fishermen not woefully short of fish?
Yes. But they were near to Christ and they went from empty nets to one so full it should have burst (but did not!). They listened to the Him. They cast in the right direction. It was one of His last lessons before He ascended.
The right direction is your purpose in life, your mission, your port, your destiny.
It is lack of hope and faith (underline hope) that often prevents a release of stored blessings. There is the "night of no fish." In the darkness, despair erases faith.
It's also envy: We look at others and may be sad when we still have an "empty net" and they get something special -- a big catch. We act as if that special "something" -- the gift, the blessing, they have received, their catch of fish -- should have been for us.
If that happens to you, just remember that it wasn't meant for you. It didn't have your name on it. In fact having it may even have been a stumbling block for you: slowed down your pursuit of true purpose in life. You'll never find joy in what was intended for another. Live life as it unfolds. "Your ways are not God's ways (Isaiah 55:10).
Read rest

Wednesday, September 9, 2015

Effeminacy

The oft used expression "take it like a man" has truth to it.  Jesus endured suffering like a true man (masculine).  Femininity on the other hand, does not endure suffering but consoles it (desires to take it away).  A man overcomes it, destroys it.

The Church needs priests who are truly masculine, true men, to absorb and defeat suffering for his flock.

The Church teaches that persons afflicted with homosexual tendencies who wish to live in accordance with God's will are called to observe chastity. Hence the talk about "chaste homosexuals."
 
All Christians are called to chastity, whatever their state in life. But this stress on the chastity required of homosexual Catholics sometimes tends to orient our focus too much on sexual activity alone. For example, take the case of a homosexual Catholic who is chaste but effeminate in his manner. As long as that person is chaste, there is a tendency to shrug off the question of effeminacy. An effeminate man is laughed off as "just being eccentric." Some people seem to find effeminate men endearing; "My, how friendly he is!" others will say.
The implication in this sort of laissez-faire attitude towards effeminacy is that it is completely acceptable so long as it is not accompanied by homosexual actions - that the chaste homosexual can be as effeminate and flaming as can be but is praiseworthy so long as he is not engaging in sodomy.
 
Such a view is very reductive and fails to comprehend the entirety of the problem posed by homosexuality. Homosexual acts are certainly immoral, but so is the homosexual tendency and all its manifestations, including effeminacy.
 
Is effeminacy actually a sin? St. Thomas Aquinas takes it further and says effeminacy is a vice - that is, a habitually sinful disposition.
 
Effeminacy in the classical tradition is seen as a kind of "softeness." The Latin, mollities, means literally "softness", but in various contexts can also mean irresolution, tenderness, wantonness, voluptuousness, weakness, or pliability. It essentially occurs when the traits traditionally associated with the feminine are found in the man.
 
The sum of these traits in a man constitute the vice of effeminacy, which St. Thomas, following Aristotle, says is a opposed to the virtue of fortitude. The effeminate man is he who is incapable of "manning up" and enduring the challenges of life. St. Thomas notes how this is opposed to fortitude or perseverance:
"Perseverance is deserving of praise because thereby a man does not forsake a good on account of long endurance of difficulties and toils: and it is directly opposed to this, seemingly, for a man to be ready to forsake a good on account of difficulties which he cannot endure. This is what we understand by effeminacy, because a thing is said to be "soft" if it readily yields to the touch" (STh, II-II, Q. 138, Art. 1).
But it is not merely yielding to difficulties that make a man effeminate or soft; a soldier may be tortured for information and eventually yield, but that does not make him effeminate. Another thing is necessary. St. Thomas explains:
"Now a thing is not declared to be soft through yielding to a heavy blow, for walls yield to the battering-ram. Wherefore a man is not said to be effeminate if he yields to heavy blows. Hence the Philosopher says that "it is no wonder, if a person is overcome by strong and overwhelming pleasures or sorrows; but he is to be pardoned if he struggles against them." 
Now it is evident that fear of danger is more impelling than the desire of pleasure: wherefore Tully says under the heading "True magnanimity consists of two things: It is inconsistent for one who is not cast down by fear, to be defeated by lust, or who has proved himself unbeaten by toil, to yield to pleasure." Moreover, pleasure itself is a stronger motive of attraction than sorrow, for the lack of pleasure is a motive of withdrawal, since lack of pleasure is a pure privation. Wherefore, according to the Philosopher, properly speaking an effeminate man is one who withdraws from good on account of sorrow caused by lack of pleasure, yielding as it were to a weak motion" (ibid).
Link

Sunday, September 6, 2015

eMangelization III

The New Emangelization Project has documented that a key driver of the collapse of Catholicism in the U. S. is a serious and growing Catholic “man-crisis”. One third of baptized Catholic men have left the faith and the majority of those who remain “Catholic” neither know nor practice the faith and are not committed to pass the faith along to their children. Recent research shows that large numbers of young Catholic men are leaving the faith to become “Nones”, men who have no religious affiliation. The growing losses of young Catholic men will have a devastating impact on the U.S. Catholic Church in the coming decades, as older Catholic men pass away and young men fail to remain and marry in the Church, accelerating the devastating losses that have already occurred.
While there are massive cultural forces outside of the Church (e.g. secularism, pluralism, anti-Christian bias, radical feminism, pornography, media saturation, etc.) and missteps within the Church (e.g. failure to make men a priority, sex abuse scandals, homosexuality in the priesthood, etc.) that have contributed to the Catholic “man-crisis”, the New Emangelization Project has conducted dozens of interviews with top Catholic men’s evangelists that suggest that a core reason for the “man-crisis” is that bishops and priests have not yet made the evangelization and catechesis of men a clear priority. Men are being ignored by the Church.
To gain deeper insight into the critical role that priests play in the evangelization and catechesis of men, the New Emangelization Project fielded the Helping Priests Become More Effective in Evangelizing Men Survey in the Fall of 2014. Over 1400 practicing Catholic men from the United States from over 1000 parishes participated in the survey, including solid responses from age groups and zip codes.

Catholic Men Need Basic Training

A key theme that has emerged from the survey is that many Catholic men have not learned the most basic elements of the faith and, as a result, don’t practice the faith.
While the Church has a great reservoir of spiritual insight, the survey findings indicate that large numbers of men are not looking for sophisticated theology. Rather, men desire for their priests to more vigorously lead them to better know Jesus Christ, Mary and Joseph, to better understand and engage in the Sacraments, to learn how to pray and to learn basic apologetics. Learning the basics of the Catholic faith is critical for, in a post-modern culture that increasingly rejects faith, Catholic men who don’t know the faith can’t pass the faith along to their children.
Men need priests to lead them through Catholic “Basic Training.”

Men need to be drawn closer to Jesus, Mary and Joseph

Few priests are systematically teaching men to draw closer to Jesus, Mary and Joseph. Only 21% of men “strongly agree” that their priest teaches “men to draw closer to Jesus Christ” and only 17% of men “strongly agree” that their priest helps men “grow in their devotion to Our Mother, the Virgin Mary.”
Men want to have their priests teach them about the Perfect Manhood of Jesus Christ and promote a growing understanding and love for Mary and Joseph. Men commented:
We need to know the root of our disordered desires and understand them as Christ lived them out. Once we order all our thoughts and feelings towards the imitation of true masculinity, Jesus Christ, it becomes a battle that men want to fight. Men need a fight, a realization of the spiritual battle that we take part in every day.
Promote a consecration & devotion to Most Holy Mother Mary in hopes that she can help lead us to her son Jesus Christ, our Lord & Savior, and that we can then do the same for our families.
Promote devotion to the Blessed Virgin Mary and Saint Joseph.
Give a more clear description of what it means to be a true man like St. Joseph.

Men need to taught about the Sacraments and Prayer

The Sacraments and prayer are essential for the spiritual lives of Catholic men. The New Evangelization Project research shows that large numbers of Catholic men do not understand or engage in the Mass, Reconciliation and prayer. Despite the urgent importance of drawing many more men into a passionate engagement in the Sacraments and prayer, few men “strongly agreed” that their priest was actively helping men to better understand and participate in the Sacraments and prayer:
16% teach men to understand and get more out of the Mass.
17% challenge men to get to Confession regularly.
Respondents thought that their priests needed to more effectively teach about the Mass, Adoration, Reconciliation and prayer, and to lead men to more fully engage in the Sacraments:
Take time to teach men how worship of God begins: at the Sacraments.
In my opinion, orthodoxy attracts men to the liturgy and the sacraments because it helps our bodies realize the wonderful mystery that is the Mass.
Speak to people about the rubrics and the liturgy and what we are all supposed to do or not do.
Offer more Confession.
I think the first step is to increase the frequency of Confession in the parish, and help men to grow in devotion to the Most Blessed Sacrament.
Hold monthly evenings consisting of Adoration, catechesis, Reconciliation, and general spiritual direction for single and married men, using one or two reliable laymen to assist as organizers. This could serve as a template or foundation to grow ministry to men.
Teach men how to pray.
Despite the fact that the men who responded in the survey are practicing Catholic men, they sense the need to grow in their understanding of the Mass, Confession and prayer. The majority of Catholic men who are not practicing the faith have an even greater need; it is imperative for priests to evangelize and catechize men on the fundamentals of the faith (e.g. Sacraments and prayer).

Men need to be taught how to defend the faith

The New Emangelization Project research shows that half of Catholic men cannot adequately explain the Catholic faith to others. Only 15% of survey respondents “strongly agreed” their current pastor taught “men to defend the Catholic faith with full loyalty to the Magisterium.” Respondents commented about the need to help men better defend the faith:
Teach men to defend the faith.
I believe people need to know their faith and be able to defend it and take part in apologetics. We need a reawakening.
More homilies which discuss the reality of Hell, and discuss the unique Truth, that it is the Catholic Church which is the Church founded by Jesus Christ; and that we must be willing and prepared to confront and defeat the arguments of people who teach otherwise.
The lack of solid evangelization and catechesis has contributed to the exodus of Catholic men from the Church. Men who don’t know the faith won’t stay in the faith.
What’s needed now is for bishops and priests to commit to a New Emangelization, an effort where millions of Catholic men are taught the basics of the faith.
- See more at: http://www.newemangelization.com/uncategorized/priests-need-to-lead-catholic-men-through-basic-training/#sthash.FrFGgICq.dpuf
Link

Wednesday, August 26, 2015

Men

The following is a blog post on Christ like manhood:

It is time for the generations of men to grow up. Before you get upset at that statement, consider the evidence of what has happened to our understanding of masculinity.
First, men are now conditioned to live in a state of permanent adolescence. They are not raised, coached, mentored, and taught to be men. They are just “guys”. Women don’t want to marry a “guy” then want a man.
Second, men are told that their masculine traits are merely culturally created and therefore should be shed or being a man is all about selfish conquering of desires.
These problems are highlighted in two articles below:
  1. Where Have the Good Men Gone? – The Wall Street Journal. A snip:
    Not so long ago, the average American man in his 20s had achieved most of the milestones of adulthood: a high-school diploma, financial independence, marriage and children. Today, most men in their 20s hang out in a novel sort of limbo, a hybrid state of semi-hormonal adolescence and responsible self-reliance. This “pre-adulthood” has much to recommend it, especially for the college-educated. But it’s time to state what has become obvious to legions of frustrated young women: It doesn’t bring out the best in men.
  2. What Porn Does To A Relationship:
    What I would like for everyone to see is the devastating change brought to the marriage from pornography, from a woman’s viewpoint:
    Not only was I shocked when he told me, I was also hurt, confused, scared, betrayed and angry. I felt like my world had just been turned upside down; my safety and security were crumbling away. His confession was overwhelming.Within minutes, the foundation of our marriage was shaken. The trust we had built was destroyed. I no longer felt safe or loved. I was suddenly bombarded with lies—he doesn’t find me attractive; it’s my fault he strayed; I’m not beautiful; I’m not sexy; I am a horrible wife; I’m a failure; he is stuck with me; he doesn’t love me … these seemed to instantly go from ridiculous to quite possibly true.
The results are the emasculation of men. To emasculate means – “to deprive a man of his male strength, role, etc.” or “to make something weaker or less effective.” This is certainly the result of men who fail to understand and properly live out true masculinity.
The idea of the full-grown man living as an adolescent guy, who is only out for himself, isn’t masculinity but a betrayal of what a man is supposed to be. Furthermore, porn twists a man into believing that he is masculine by conquering women for his sexual gratification. It isn’t being manly at all. Think of a man that you look up to. I am not talking about a movie star, musician, or athlete. I mean someone who is a real example of humble virtue. Someone who is a true leader of others. They certainly aren’t the kind of man who looks at porn, can’t hold down a job due to bad habits, is selfish, or immature.
We need to stand up to this corruption of masculinity and really live out . To be a real man is just what I posted a several years back – it is to respect, protect, love, and serve.
We must live this true calling of being a man out, model it for others, teach it to our children, and challenge others to live it out. We cannot sit back and allow the culture which turns men into pleasure-seeking, bumbling, incompetent fools do it for us. They see men, fathers, and husbands as incapable of real virtue.
These issues are not only killing masculinity, they are also killing femininity. Because only when masculinity is truly lived properly will femininity flourish.
So, where do we start? We start with discovering what a masculine man is NOT:
  • an emasculated ninny.
  • a testosterone infused sack of passions.
  • going to turn away from a challenge, just because it is difficult.
A masculine man is this ->
  • A man who desperately seeks to follow in the footsteps of THE MAN.
  • He will be courageous in the face of danger.
  • He will fight for and maintain self control.
  • He will put to death his lusts.
  • He will be in control of his emotions and yet not afraid of them.
  • He will find himself in losing himself.
  • He is humble, but sure of the gifts God has given him.
  • He is gentle when he should be and rough when necessary.
  • He is a man of strength of character and his word means something.
  • He says I am sorry, thank you, and please.
  • He fulfills his promises.
  • He isn’t ashamed of his Lord or either of his mothers.
  • He holds open doors, looks people in the eye, and has confidence in himself.
  • He will put life in the proper order – 1 – God; 2 – His wife (if he has one); 3 – His children (if he has them) 4 – Others; 5 – Himself
A real man isn’t afraid of his masculine traits, but embraces them as a gift from God. He doesn’t abuse them, but understands the way to use them in service of God and others.
It is time we men resurrect true masculinity. It is time for men to grow up.
Link

Saturday, August 22, 2015

eMANgelization II

Men need to be challenged to aspire to Catholic manhood.
In a world that is increasingly confused about what manhood and Catholicism mean, it is not surprising that many Catholic men see the need to be challenged with the truth of Catholic manhood. Unfortunately, men see few priests as decisively teaching men about Catholic manhood.
Men are hungry for priests to challenge them with the fullness of Catholic truth and to call them to the nobility and blessing of being committed Catholic men. With the rise of radical feminism, homosexuality, and gender fluidity theories, as well as the growing confusion about sex and the breakdown of families that has left many men without the guidance of fathers, men are seeking to understand better what Catholic manhood means. In a confused post-modern culture, men need to be challenged and called to be men. The Church has always been the source of heavenly leaven in broken cultures across time, and only Catholic men can lead our culture to new life in Jesus Christ and his Catholic Church.
Essential to the teaching the Faith is clarity about truth as fully revealed by Christ in his Catholic Church, particularly in the face of a relativistic culture that rejects the idea of “truth.” Men are hungry to be challenged with the truth, especially in regard to sexuality and the consequences of sin.
Link

Friday, August 14, 2015

eMANgelization

Christ accepted suffering like a true man should.  A priest should model his manhood after Christ. 

Priests who make it a priority to evangelize men have a significant impact on men’s faith lives: highly effective “emangelizing” priests lead their men to pray more, attend Mass and Confession more frequently and have more and deeper friendships with other faithful Catholic men. Men are ready and willing to follow the majority of today’s priests. Men want to be challenged to aspire to Catholic manhood, to learn and practice the basics of the faith and to be drawn into Catholic fraternity with other men.
Link

Sunday, August 9, 2015

Cooperation with Evil

Evil causes suffering, while avoiding it brings peace.  The following flow chart indicates whether one is cooperating with evil. 

Link

Wednesday, August 5, 2015

Self Deliverence

Are there certain people who drain you -- who cause a sudden loss of energy, who drag you down, who put something negative on you?
We all go through this -- and should make sure we're not the ones draining energy from others!
When we pray a lot, we unleash energy, instead of taking it from others; we give more than we receive. That's because what we receive comes from the Holy Spirit.
Why do some people cause a loss of energy?
It may be that they are negative. They could be depressed. They may be angry. They may be angry at you -- or at God. Most probably they are angry at themselves. They may wish you less than the best. They may have a spirit around them. When someone bears ill will toward us -- or is jealous -- this can cause depletion of our mental forces. We're on edge. It's an effort to be around them. Quickly should we pray for any such person -- authentically love them ("bless those who curse") -- and head for the refreshment of our "inner sanctuaries": the deepest regions of our souls for the most direct communication with Jesus (if you don't have one, build one; here is your fortress).
When Jesus Christ, Son of God, Redeemer of the World, is standing in our midst -- when we specifically invite Him, when we request a personal relationship, a new closeness -- the curse is reversed; it doesn't matter what others think of us.
Negative, critical, lazy. This causes folks to become spiritual parasites. We are also drained from the battle that transpires in our minds. This struggle goes on the entire time we're on earth. "Demons have a desire for us," notes K. A. Schneider in a splendid new book, Self Deliverance: How to Gain Victory Over the Powers of Darkness, which even those experienced in deliverance will find valuable. "Demons look ceaselessly for somebody to torment. If we miss the fact that demons will interject their own ideas into our brains, if we assume that their lives are their own, then we will take ownership of those thoughts. We will let the demons and their lies fill our heads, and we will walk in defeat."
This is why, says Schneider, that we must monitor our every thought. Too many forget that Satan can intrude into our consciousness. Suppose you are gaining victory over a certain fear. You're doing fine and then a thought comes winging in and if you let it take root, it digs deep fast, so that soon you are back to a cycle of fearing something. How Satan -- as tormentor -- loves this! How it drains us!
The key, notes Schneider, is to reject the thought immediately -- not to hover over it for a moment: if it is a thought of lust, not to "enjoy" it even briefly; if it is a thought of anger, giving it not a second thought. If it is envy, wiping it away instantly. Instead of "owning" it, speak the positive. Declare your freedom. Note the simple fact that Jesus is more powerful in every circumstance than Satan. When you make progress in this and the devil shifts tactics, be ready for it. Be ready for new mental games. Be vigilant as Scripture says, for he is a "roaring lion, seeking to devour."
Once you have trained yourself to reject his lies, and recognize it when a demon speaks thoughts into your head (which he does with everyone, sinner or saint, on a constant basis), command the spirit to leave you alone and fill your thoughts with the pure, the holy, and the positive. Say, "I reject you Satan, in the Name of Jesus, get out of my thoughts." Memorize that line. Say it frequently -- even if it's just something like the temptation ("Oh, it's all right this time") to eat what you shouldn't.
This brings peace because peace arrives when the enemy is gone and it explains why Jesus could be both "Prince of Peace" and a "Man of war," battling evil. Peace only comes (and inner strength -- energy -- only builds up) when we have banished the enemy, who drains like nothing else.
"Self-deliverance is not like waving a magic wand," writes Schneider in the book. "It is not something that is taken care of once and for all because someone drove a spirit off you. That can happen, but that is not the general model. Rather, we move step by step into a new place in the spiritual realm that the Lord opens for us, as we continue to fight and ascend in the heavenlies. We have to do warfare; we have to keep on fighting to maintain deliverance." It is a lifelong battle. It will go on the rest of your days. "Fight the good fight." Don't be deceived into defeat. Deliver thyself.
As Schneider notes, thoughts of "self-condemnation, self-rejection, hatred toward somebody, accusation toward somebody, fear or pride" can all be sent by evil spirits. Recognize this and take action. When the mind is clear the spirit is free. The action is simple. "I reject you Satan, in the Name of Jesus, get out of my thoughts."
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Sunday, July 26, 2015

Suffering and Mass

Participation in the Holy Sacrifice of the Mass is essential to the sanctification of our suffering.  According to the venerable Bishop Sheen the Mass has three actions; Offering ourselves (and sufferings) to Christ, die with Christ and rise with Him.  In this way our suffering is given meaning.

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Wednesday, July 22, 2015

Boy Need A Father

The slang expression "Who's your daddy?" holds a lot of of significance these days owing to the "man crisis." A boy passing into young manhood is at a severe disadvantage without a father rooted in the Faith. That is so blindingly clear it seems almost insulting to a person's intelligence to even say it. But it must be said.

No good faithful man in a boy's life is almost guaranteed to spell a world of hurt for the boy — and not just in the usually considered way. Of course the absence of a faith-filled father will create a huge deficit in the boy's life. There are the rare exceptions, of course, that a substitute dad in the form of a grandfather or uncle or even a very involved coach can serve as a good safety net, but those cases are not the rule.

And the great disadvantage is this: Not only does a young fellow not have a strong man to harness all that energy and vinegar of youth and properly direct it, but he has a whole world of horrible men out there willing to lead him down the path of destruction. It isn't really a question of not having a dad as much as it is the question "Who is your daddy?"

There are simply too many men waiting to devour young impressionable boys. From Hollywood celebrities and entertainment industry icons, there are dozens of males who substitute for a missing father. Instead of teaching boys how to be men, they teach boys how to stay boys, self-absorbed juveniles who gratify themselves with sex and video games. But this eventually has the negative impact of building up a rage in boys as they mature into biological males. Somewhere down in their spirit they feel the pain of rejection. This isn't the sad case of a father dying. It's the even sadder case of a father rejecting — actively rejecting his son, and his son knows that on some level and incorporates it into his self-perception. This can inspire a self-loathing and anger and result in all kinds of bad choices which the boy is predisposed to make.

And we aren't talking about just physically absent fathers, but rather spiritually negligent fathers — those who do not pass on or instill the Faith in their children. They rob their child of spiritual security and youthful happiness. Right at the moment that a boy turns to look for his dad, in need of his Heavenly Dad, he quite often finds neither.

What a blow to his psyche and even more shattering blow to his soul. The boy is now left to fend for himself and go in emotional search of his father — any father, if need be. Fueled by anger, a boy can accept any male as his father, figuratively more than literally. So he goes all in on the images of manhood that show him violence, sex, drugs, alcohol — whatever seems to anesthetize the hurt. These things feed his anger more than subdue it. And the ability to go off the rails oftentimes becomes a reality.

The culture is more than happy to lay waste young men, to abuse them by feeding the dark side of their innate masculinity, the destructive side. The culture cares nothing for young men except to profit from them or even exploit them. Boys need a father, a faith-filled man of God to love them deeply who is there for them every day teaching them how to be self-sacrificing. Consider this: Even though strictly speaking He didn't need an earthly father, His Heavenly Father gave charge of Jesus to St. Joseph.

When the final curtain finishes dropping on Western civilization, one of the saddest lines of our history will be the anguished tale of boys who had no fathers to teach them about their Heavenly Father.

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Thursday, July 16, 2015

7 Weapons

Meditating on Christ's words from the cross (spoken from his own, personal pain), can relieve our own suffering.

 From the pulpit of the Cross, Christ’s seven last words are proclamations of victory over evil and death. We can profess His words as a weapon of victory in our own spiritual battles. His words from the cross carry the weight of Christ’s self-sacrificing love that defeats the pride of Satan. When we experience demonic temptations or oppression, we can prayerfully echo Christ’s words from Calvary with the authority of a baptized soul.

The First Word: “Father, forgive them, for they know not what they do”
(Luke 23:34).

In the first lesson from the Cross Christ gives us the weapon of forgiveness. This spiritual weapon overthrows demonic condemnation and hatred. To believe that Christ redeems our fallen nature, and forgives sinners, is to stand with Christ against the ancient Accuser, Liar and Thief. When we forgive those who trespass against us, we are wielding the weapon of forgiveness (fruit of love) and proclaiming Christ’s victory over evil and death. When we humbly receive His mercy into our hearts, we are defeating human and also demonic pride and rebellion by accepting God’s forgiveness.

Prayer
Dear Lord, graciously help me to live today as a forgiven person, opening my heart to you, choosing not to sin because the power of sin has been broken by your passion, death and resurrection. Graciously help me to accept your forgiveness, and to be able to forgive others also. Then I extend the blessing and break the curse of unforgiveness.

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Saturday, July 11, 2015

Patriarch

Someone was joking recently that the reason the Eastern Orthodox cannot have women bishops is because one can’t call a woman “Patriarch.” Behind the wisecrack is some wisdom, and the existence of women ministers in non-Catholic denominations raises the question of just how patriarchal the Christian religion must be.
Is it necessary to call priests “Father” and refer to the Pope as “Holy Father”? The title “Abbot” comes from the ancient term “Abba-Father,” and “pope” comes from the Greek word pappas — “daddy.” Are these no more than human traditions? Are these just social constructs? Or is the idea of “Father Knows Best” woven inextricably into the Catholic faith?
Modernists would argue that all gender identities are inventions from social circumstances. In other words, what we call a “man” or a “woman” is defined by learned customs and conventional traditions. A little girl is given a doll, a play kitchen and fashion cutouts so she learns to do girly things and identify as a woman. A boy is given guns and soldiers, trucks, cars and footballs so he learns to identify as a man.
If gender is learned from society, the modernist contends, male and female family roles are similarly learned. Back in the day, a young man learned that he should go to work and support his family; the young woman learned that she should stay home, have babies and make sure the pot roast was ready for the man of the house when he walked through the door, hung his hat on the rack and called out, “Honey, I’m home!”
Because these roles are no more than social customs, the gender relativist argues, they can be dispensed with. New roles can be devised and learned, and the oppressive, old roles can be discarded. For those who wish to dispense with traditional gender roles, the Catholic Church is seen as an impossibly archaic and obstinate obstacle.
Gender relativists in the Protestant churches see patriarchy as a cruel, oppressive system — all the worse because it wears a smiling Christian mask. The pressure for women’s ordination is driven just as much by the gender relativists as the feminists who believe they are simply arguing for women’s equality. No matter what their belief system or motivation, they all regard patriarchy as an inherent evil — an archaic system devised by Jewish men with long beards thousands of years ago.
While Judaism is patriarchal, it should be remembered that Jewish culture had a higher regard for women and girls than the surrounding cultures. In Greco-Roman paganism, for example, women were regarded as only slightly better than slaves. They were expected to be faithful in marriage, while men were granted the license to have concubines and use prostitutes and catamites freely for their pleasure. Older men were permitted to take girls as young as 9 or 10 years of age in marriage, and newborn daughters were regularly strangled or exposed to the elements, as they were considered less worthy than sons.
Within patriarchal societies today, the same evils persist. Female infanticide and sex-selective abortion are widespread in Hindu and Chinese cultures, while child brides, arranged marriages, female oppression, sex trafficking and female mutilation continue in patriarchal Islamic communities.
In contrast, as Rodney Stark points out in his important book, The Rise of Christianity, the early Christian community honored and respected women. Women had leadership roles in the Christian Church. The first Christians condemned abortion, valued their sons and daughters and rescued abandoned babies. The New Testament may have taught wives to be submissive to their husbands, but the same chapter spent far longer telling husbands to love their wives “as Christ loves the Church and gave himself for her.”
Easy divorce of women was condemned, and widows were both honored and cared for. Christianity may have continued the patriarchal outlook of Judaism and paganism, but it transformed those patriarchal assumptions from the inside out.
The Christian father and husband was not the superior, abusive tyrant of pagan society, but the loving husband and father first hinted at in the Old Testament and then fulfilled in the teaching of Jesus. Jesus Christ brought into focus the idea of God as the loving Father — calling God “Abba-Father” and teaching his disciples to say, “Our Father who art in heaven …”
In his Parable of the Prodigal Son, it is arguable that the main character is not the runaway son, but the loving, understanding and wise father. This forgiving and long-suffering father is the patriarch that Jesus commends and commands us to emulate.
Jesus also brought into focus the idea of God as the loving and forgiving husband, and St. Paul consolidated that teaching with the idea that the Church is the “Bride of Christ.” The teachings of Jesus Christ and St. Paul are divinely revealed. They are not social constructs. Therefore, because of the centrality of God as a loving husband and Father, patriarchy cannot be airbrushed out of the Catholic faith.
Are there abusive husbands, bad fathers, tyrannical priests and overbearing prelates? Of course. But the solution is not to get rid of patriarchy, but to get rid of bad patriarachs. Neither does ordaining women to the priesthood rid the world of overbearing and tyrannical priests and prelates.
The example of Katharine Jefferts Schori — the presiding bishop of the Episcopal Church of the United States of America — should be a caution. Faced with rebellion in the ranks because of the Episcopal Church’s espousal of radical causes, Schori has muscled in to depose more than 700 priests and 12 bishops. She has instigated lawsuits against rebellious congregations, spent millions of dollars on legal fees and grabbed buildings and assets from local congregations, forcing them out of their historic churches. Mothers, it seems, can be just as aggressive, unforgiving and tyrannical as fathers.
Christianity is intrinsically patriarchal, but the patriarch is to be a papa. The Catholic priest is to be a pastor — a loving guide and faithful shepherd. As the Christian husband is to “love his wife as Christ loved the Church and gave himself for her,” so the Catholic priest/bishop is to be the “servant of the servants of God” — a father who loves his children like the father of the Prodigal Son.
The Catholic patriarch should be forever patient, eternally giving and forgiving, remembering that God the Father loved his children so much that he did not spare his own Son. That self-sacrificial love is at the heart of Catholic patriarchy and should be nurtured and strengthened in the home, the community, the Church and the world.
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