Monday, August 7, 2017

Saint August 8 : St. Dominic : Founder of #Dominicans OP

Founder of the Order of Preachers, commonly known as the Dominican Order; born at Calaroga, in Old Castile, c. 1170; died 6 August, 1221. His parents, Felix Guzman and Joanna of Aza, undoubtedly belonged to the nobility of Spain, though probably neither was connected with the reigning house of Castile, as some of the saint's biographers assert. Of Felix Guzman, personally, little is known, except that he was in every sense the worthy head of a family of saints. To nobility of blood Joanna of Aza added a nobility of soul which so enshrined her in the popular veneration that in 1828 she was solemnly beatified by
Leo XII. The example of such parents was not without its effect upon their children. Not only Saint Dominic but also his brothers, Antonio and Manes, were distinguished for their extraordinary sanctity. Antonio, the eldest, became a secular priest and, having distributed his patrimony to the poor, entered a hospital where he spent his life ministering to the sick. Manes, following in the footsteps of Dominic, became a Friar Preacher, and was beatified by Gregory XVI. CATHOLIC ENCYCLOPEDIA 

Ideological Pluralism and Intolerance - an Essay by Dr. Gary D. Knight related to Religious Freedom

Ideological Pluralism and Intolerance

Gary D. Knight, PhD

Some years ago I had a vivid dream, the sort that wakes you up, long remembering.  I was in an open-air market festooned with fruit and produce, in arm’s reach of the pope as he approached a stand of cantaloupes and honey-dews.  He selected a couple of choice melons which I knew to be tainted .. even poison. Gliding through the crowd I said “not these, holy father !”. Turning, he seemed to recognize the truth and, smiling, handed me the gourds and traced on my forehead the sign of the cross.

I am not greatly given to delusions, though I did pursue physics too long for one who, by the age of 50, had to admit I was outmaneuvered. That’s about when I paused to read the Shaggy Steed and shortly after, the Trouble with Physics; and it’s also about when this unheralded dream came back to mind. Were the poisonous fruits quantum physics and relativity? Not at all: on waking with a start, still ringing in my mind was the knowledge of one of those lethal melons: it was ‘pluralism’.

If physics was conceding to 97 % uncertainty about dark energy, I was surrendering a world-line, and what that did provide was off-time. So (and why not?) I began to query the semiotics of pluralism and pluralist. There was a plethora of media and sagacity taking pluralism as diversity: multiplicity, to be simple. Variegation of sexes, personalities, ethnicities and religions, self-identifications and all manner of indeterminism. At first therefore the word seemed harmless and even, like the word ‘catholic’, a positively inclusive thing to overcome exclusives like Greek or Jew, woman or man.

But in op eds on topics like intolerance or cultural imperialism or their political contraries: multiculturalism, open borders, non-discrimination, there recurred a tacit desideratum. More often than not an argumentative tone would rest on pluralism as a given or incontrovertible credit. Somewhere in the ring, pluralism began to sound like an ideology rather than plain facts of plural diversity.

In the two decade interim I saw pope Benedict XVI, initially ambiguous on ‘pluralist’ when he meant diverse and catholic, being taken as a conceding to ideological pluralism. Seeing the danger he adroitly addressed it: first in guarded comments about inequivalent and even bad variants of true religion, on the 50th anniversary of Vatican II’s convocation.  In a 2016 private interview the pope emeritus was still clearer that the problem was pluralism as indifferentist ideology:  [my italics for emphasis]
Even less acceptable [than indifferentism and Christian anonymity arising from false irenicism] is the solution proposed by the pluralistic theories of religion, for which all religions, each in its own way, would be ways of salvation and, in this sense, must be considered equivalent  in their effects”.  

Benedict was addressing sacred theology rather than societal theory, but theology is the mother of all science.
To paraphrase St. Anthony of Padua, “humble devotion and prayer, gentleness and poverty of spirit come first, the sciences and polite arts after”. As to Anthony’s right to speak on knowledge, or science as natural philosophy, consider the panegyric verse that cardinal Guy de Montfort dedicated to the saint: “star of Spain, pearl of poverty, father of science, model of purity, light of Italy, teacher of divine truth, glory of Padua”. Humbly, Guy omitted “boast of France”.

The error of indifferentism is eschewed in the Church, as in the encyclical on ‘modernist’ errors, the syllabus and council texts where “false irenicism” received attention.  Indifferentism can easily produce syncretistic coctails, of which liberation theology’s ‘weird combination of Christianity and Marxism’ is a prime example.

This aberration of demanding a naturalist ‘justice’, before there can be peace, is roundly condemned by pope Francis: “an ugly slavery we can fall prey to is that of considering that love must be deserved” he catechised. Had God used that yardstick, we’d never be saved.

Pluralist ideology vaunts a supervening idea that variance and variegation must remain ever thus, refusing to let competing ideas really compete or any to prevail. In this it has the religious fervour to insist on indifferentism. Ironically, so unlike religious or philosophical systems with tenets, mores, customs and counsels, to an inveterate pluralist there is no other doctrine than itself. In the supposed name of tolerance it is most radically intolerant.

Because enforced pluralism has to be radically intolerant (or it loses its raison d’etre), the politically correct class who embrace it must enact reverse discriminations and restraints. Pluralism forbids proselytization: to several grand religions their very essence or lifeblood. It redefines free speech, ‘the art of persuasion’, because to persuade is to convert, and to convert is to shift the balance from multiplicity of schools to either new consensus or to polarity.

The path to consensus is feared by pluralists because (a) it can end in polarization, as in present day U.S. media politics and (b) consensus may well see political ‘correctness’ as incorrect. For instance, the premise that subjects have a right to opt out of subjecthood by suicide may feasibly be seen as treasonable. To promote it may even be seen as seditious, with ‘live and let die’ pluralism brought under opprobrium. Better to not go there.

A road so taken may reveal that the goal of consensus by discovery or conversion was already in hand by quiet unchallenged force. It was not free, but as forced consensus it had as much overarching power as a violent dictatorship won bloodlessly (unless dissidents of the insignificant class – univocalists -- oppose it too strongly). Lest I speak in code, plainly I refer to the Quiet Revolution.

Once people were liberated of babies necessarily following coitus, they became unfree indeed: that’s like breaching the Aswan dam. To arrive at a new ethics that might justify their cataract of choices, including destruction of the unwanted, they had to sell out to ‘anything goes’: a few wars and a few drugs aided that process.

Where ideological pluralism, which lay at the helm of Redbook even when I was a kid, poses as defender of the democratic polity, one finds it is really the enemy of democratic freedom, of free ideas. Nothing could be more deadening of thought or genuine catholicity than this straitjacket. Its closest kin is socialism.

If “pluralist ideology” rawly skins the knuckles, “pluralism” can mollify like a casual conversation, where diversity and democratics are just nuances. So it is increasingly important to ask from context what is meant by “pluralism”; and lacuna is perilous. The various can be slipped in as credit for the inviolate. Get too used to seeing “pluralism” as multi-ethnicity, and you won’t notice when it turns into “multiculturalism”: a policy that in various incarnations has no true regard for culture, belief or persuasion.

In Canada for instance, heritage language schools and community programs are window dressing for the interests of cultural memory arising from many national pasts; they have no lasting viability for the furtherance and development of the represented cultures, be they far-off Ukrainian or nearby Inuit. This is a tragedy. Annual or biennial multicultural events in large cities just serve to showcase, ossify and fossilize the cultures whose expressions they caricature.

A reason for this inverted phenomenon is that a majority of the immigrant and founding cultures of a place like Canada have Christian or Judeo-Christian roots. Even if Eastern and Western derivatives and factions of Christianity aren’t kissing cousins, they concur on many tenets that fly against ideological pluralism, such as the tenet that biological sex or procreative polarity is given by nature, and indeed by God. Conveniently, the supposed relentless abuses of indigenous residents of Christian Brothers’ schools are overblown as reasons to discredit Judeo-Christian roots in Canada.

A pluralist bringing cultures across his borders under the pretense of freedom cannot brook their tenets having free rein: not even if they founded the as-yet not overturned principles of law and jurisprudence. A key principle is that no-one has a right to do evil: its denial is an unpardonable sin. But it has to be jettisoned in pluralism because what some call evil (say, terrorism) is to others a good (moral purification). To Malthus the evil of poverty is best addressed by starving it out. The god of Pluralism forbid that founding cultures obliterate terrorism, or Malthusian eugenics, because then it would have to surrender the shore of hegemony.

A reader on the run might think it is going too far to critique ideological pluralism, based as it is on so-called ‘higher criticism’ or Marxist theory. But stop and look. The principle that suicide should not be a constitutional right, lest the constitution be insane, must be repudiated if a supreme court wants to legitimate assisted suicide and euthanasia with such force as to overturn the right of physicians in conscience to be no party to these actions. What can it hide behind? Ideological pluralism: “to each his own”.

Pluralism must vary or look askance at requiring a more than two-thirds majority (two-thirds of the whole polity, if a plebiscite) to undo millennia-old constitutional claims that marriage is between a biological man and a biological woman. Not two out of three sane persons agree that a sound constitution can propound sexless marriage as a norm for future generations.

A pluralist indifferent to biology and to fundamental principles of continuance of a people or their constitution must set aside safeguards of sanity. He must go beyond the mere democratic ends of decriminalizing anything to be pitied: women who feel forced into abortions, the ill who feel nothing to live for, persons unable to find compatible opposite sex mates. He must instead criminalize and punish those who would continue to agitate and speak openly for their principles and against his ends.

Ideological pluralists must be atheistic to the bone, and dress up that refusal of belief as agnosticism: permanently unconvinced. Otherwise they’d not be invincibly ignorant of saint John Paul’s warning that holding sin as a right is on par with blaspheming the Holy Spirit. Jesus’ scary statement that such turpitude cannot be forgiven mustn’t be allowed to penetrate their conscience.

To achieve that, one has to be trained on irreligious principles such as those governing much art criticism in the present day. At least one author describes Caravaggio’s meeting of Jesus and Thomas as homosexual – no quarter given to the possibility that Caravaggio could have any cathartic remorse about his own proclivities.

Augustine, remorseful of his opposite vice, doesn’t get a nod or mention in ideological pluralism, because he heads a lineage of “hammers of heretics” (St. Anthony winning that title in due course at a much younger age); and you see, heresy is just about the one honourable thing to the pluralist – unless it is a heresy against his system and its own hammer, political correctness.

Pluralists develop a trained eye to censor text and ‘narrative’ such as this, more swiftly and deftly than any ecclesial court of inquisition ever could. Prejudice paves the way of great efficiency at combatting dissidents through Human Rights Tribunals: even if one tribunal fails at its expensive job, another with a quick follow-up charge will succeed. Anti-semites have achieved this in Canada by declaiming those who declare them to be anti-semites.

What I am painting, I think fairly, is that ideological pluralism is as much the antiBride as Satan is the antiChrist. Perhaps I may say it is the antiBride’s sinisterial arm, where Marxist-feminism is the right; but if Feminism is the name of the other sour melon contemplated by John-Paul, I must leave that to another essay.

#PopeFrancis to Youth prays that they "respond with faith and courage to their vocation". for #Asian Youth Day

(Vatican Radio)  Pope Francis has sent a message to the 7th Asian Youth Day which took place in Indonesia, saying he prays that the young people of Asia "respond with faith and courage to their vocation".
Please find below the full message:
His Holiness Pope Francis sends warm greetings and prayerful best wishes to all gathered in Yogyakarta for the seventh Asian Youth Day.  He prays that young people from across Asia will listen ever more attentively to God’s call and respond with faith and courage to their vocation.  As they prepare for the next World Youth Day, His Holiness invites them to look to the Mother of the Lord as a model of missionary discipleship, to speak to her as they would to a mother, and to trust always in her loving intercession.  In this way, as they seek to follow Christ Jesus more closely, they too, like the young woman of Nazareth, can truly “improve the world and leave an imprint that makes a mark on history” (Message to Young People, 21 March 2017).  Entrusting all the youth and their families to the maternal intercession of Our Lady, Pope Francis gladly imparts his Apostolic Blessing as a pledge of peace and joy in the Lord.
Cardinal Pietro Parolin
Secretary of State

Novena to Saint Cajetan for Work - Patron of #Unemployed for #Work - SHARE - Miracle Prayer

Novena to Saint Cajetan Patron of the Unemployed.    This Priest founded a bank to help the poor and offer an alternative to usurers (loan sharks). It later became the Bank of Naples. His concern for the unemployed, giving them the necessary financial help in their time of need, made him their patron. His feast is celebrated on August 7.
 Daily Prayer O glorious St. Cajetan, you studied to be a lawyer, but when you felt that the Lord was calling you to his service, you abandoned everything and became a priest. You excelled in virtues, shunning all material rewards for your labor, helping the many unemployed people of your time. You provided loans without interest and you attracted a lot of benefactors who donated to your resources so that you could go on with your activities. Look on us with mercy. We wish to find employment that could help us and our families live with dignity. Listen to our petitions, dear saint; you, who could easily give up the food on your table for the needy, bring our petitions to Jesus (here make your request). Amen.
For  Novena Prayers, Mass Readings, Breaking News, Inspirational Stories and FREE Movies LIKE 
 First Day You were a model of virtue among the priests of your time, O St. Cajetan. You sought not to receive payments from your ministry, and you taught people how to pray the rosary and develop devotions to saints. You were truly a spiritual shepherd, and your concern was always focused on the salvation of souls. But despite this, you were also aware that with hungry stomachs, the faithful would have difficulty in understanding God’s Word. You embarked to help them, not just by giving them bread but helping them gain their living by work. Look on us with pity, O glorious saint. We have many unemployed people in our midst and their families go hungry. We ask you to guide the fathers and mothers who are looking for work. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
  Second Day Despite your busy schedule, dear saint, you spent eight hours a day in prayer. Your happiness consists in being united with Jesus, to savor his presence in the Eucharist. Guide us to be like you by giving priority to prayer in our life. Enable us to savor Jesus’ presence and help us become contemplatives like you. Inspire us to understand that prayer is not just asking Jesus for our needs, but being with him, delighting in his presence. We ask you, dear saint, to lead us in this direction that we may learn to delight in Jesus’ presence. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Third Day Since your death, dear St. Cajetan, the unemployed people of the world had sought your intercession. Work is the key to a happy life. Look with pity on the millions of people in our country who wake up each morning without certainty of finding food because they don’t have work. These people become victims of desperation and some even resort to crimes to survive. Help our government leaders formulate policies that will bring about employment. You who established a bank for the needy inspire our leaders to extend loans for the poor so that they may provide for the needs of their families. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Fourth Day O glorious St. Cajetan, like the society where you lived, we are also beset by the same economic set up where the poor are becoming poorer and the rich, richer. You fasted so that the money you saved could be used to buy food for the poor, you did not accept any payment for your ministries because you wanted people to help the needy. You lived very frugally because you wanted to teach the rich about the need to share. Look with pity on our society where resources are wasted in buying useless goods, while the poor and the needy among us have not received the basic necessities. Inspire us to share that nobody among us would go hungry, and that everybody may live with dignity. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
Fifth Day O glorious St. Cajetan, you spent long hours helping the sick and worked yourself to exhaustion in helping victims of plagues which were frequent in your time. You cared for the sick not just to heal them, but to guide them to a happy death. You wanted their souls, not their bodies. Help us to understand that we have to prepare ourselves to a happy death. May we likewise see that the most terrible sickness is our sinfulness, and we always have to examine ourselves for the sins we commit daily. Inspire us to have repentant hearts that we may always be prepared to meet the Lord. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Sixth Day O humble St. Cajetan, you spoke with rulers and kings, but you never gave them much importance. You know that prestige, honor, and positions in society could only be good if they are use to help the needy and the poor. For this reason, you also confronted tyrants and stood against armies that looted, killed, and raped. Your humility did not prevent you from becoming a prophet. You only feared Jesus. Help us to remain humble and self-effacing, knowing that before God, we remain nothing. We can only be someone if we stand close to Jesus. Inspire us to follow your footsteps so that we, too, may fight for justice and help stop corruption in our government. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Seventh Day O glorious St. Cajetan, your unceasing fasting and penance help people understand that God must be loved above all things and above all persons. You sacrificed anything or anyone that could block you from loving God with your whole soul, mind, heart and body. By eating little, you showed to others that man does not live on bread alone. You renewed the faith of many people, touched their hearts, and helped much in the reformation of the Church. Inspire us to fast and do penance for our sins. Instill on us the spirit of sacrifice that we, too, may love God intensely as you did. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Eight Day O glorious St. Cajetan, it pained you to see the Catholic Church divided into hostile groups. You always prayed for unity in the Church, asking laypersons, priests, and bishops to support the Pope through preaching, prayer, and sacrifices. You see the Church as the bride of Christ, the sacrament by which men and women can become holy. You worked hard for the return of the Protestants to the Catholic Church, and you preached against Protestant reformers who were attacking the heart of Catholic teachings. Teach us then to work for unity in our Church and at the same time, to defend her from sects and religious movements that attack her. Inspire us to follow your path. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 Ninth Day O glorious St. Cajetan, you received many special blessings from Jesus, visions and mystical experiences because of your union with him. While contemplating the mystery of incarnation, Mary appeared to you and put on your lap the baby Jesus. You held on to the baby and made your heart his dwelling place. Jesus truly loved you and his Mother trusted you. Listen then to our petitions on this last day of our novena and bring them to Jesus. Prove to us that now in heaven you are closer to Jesus and he listens to you. Amen. Daily Prayer (3) Our Father, (3) Hail Mary, (3) Glory Be (3) St. Cajetan, pray for us.
 For all the unemployed -- even if you aren't Catholic -- I would encourage you to say this prayer for nine days.
OUR FATHER Our Father, Who art in Heaven, hallowed be Thy Name. Thy Kingdom come. Thy Will be done, on earth, as it is in Heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. Amen.
 HAIL MARY Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death. Amen.
 GLORY BE Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

Today's Mass Readings and Video : Monday August 7, 2017 - #Eucharist

Monday of the Eighteenth Week in Ordinary Time
Lectionary: 407

Reading 1NM 11:4B-15

The children of Israel lamented,
"Would that we had meat for food!
We remember the fish we used to eat without cost in Egypt,
and the cucumbers, the melons, the leeks,
the onions, and the garlic.
But now we are famished;
we see nothing before us but this manna."

Manna was like coriander seed and had the color of resin.
When they had gone about and gathered it up,
the people would grind it between millstones or pound it in a mortar,
then cook it in a pot and make it into loaves,
which tasted like cakes made with oil.
At night, when the dew fell upon the camp, the manna also fell.

When Moses heard the people, family after family,
crying at the entrance of their tents,
so that the LORD became very angry, he was grieved.
"Why do you treat your servant so badly?" Moses asked the LORD.
"Why are you so displeased with me
that you burden me with all this people?
Was it I who conceived all this people?
Or was it I who gave them birth,
that you tell me to carry them at my bosom,
like a foster father carrying an infant,
to the land you have promised under oath to their fathers?
Where can I get meat to give to all this people?
For they are crying to me,
'Give us meat for our food.'
I cannot carry all this people by myself,
for they are too heavy for me.
If this is the way you will deal with me,
then please do me the favor of killing me at once,
so that I need no longer face this distress."

Responsorial PsalmPS 81:12-13, 14-15, 16-17

R. (2a) Sing with joy to God our help.
"My people heard not my voice,
and Israel obeyed me not;
So I gave them up to the hardness of their hearts;
they walked according to their own counsels."
R. Sing with joy to God our help.
"If only my people would hear me,
and Israel walk in my ways,
Quickly would I humble their enemies;
against their foes I would turn my hand."
R. Sing with joy to God our help.
"Those who hated the LORD would seek to flatter me,
but their fate would endure forever,
While Israel I would feed with the best of wheat,
and with honey from the rock I would fill them."
R. Sing with joy to God our help.

AlleluiaMT 4:4

R. Alleluia, alleluia.
One does not live on bread alone,
but on every word that comes forth from the mouth of God.
R. Alleluia, alleluia.

GospelMT 14:13-21

When Jesus heard of the death of John the Baptist,
he withdrew in a boat to a deserted place by himself.
The crowds heard of this and followed him on foot from their towns.
When he disembarked and saw the vast crowd,
his heart was moved with pity for them, and he cured their sick.
When it was evening, the disciples approached him and said,
"This is a deserted place and it is already late;
dismiss the crowds so that they can go to the villages
and buy food for themselves."
He said to them, "There is no need for them to go away;
give them some food yourselves."
But they said to him,
"Five loaves and two fish are all we have here."
Then he said, "Bring them here to me,"
and he ordered the crowds to sit down on the grass.
Taking the five loaves and the two fish, and looking up to heaven,
he said the blessing, broke the loaves,
and gave them to the disciples,
who in turn gave them to the crowds.
They all ate and were satisfied,
and they picked up the fragments left over–
twelve wicker baskets full.
Those who ate were about five thousand men,
not counting women and children. 

Saint August 7 : St. Cajetan : Patron of Gamblers and Unemployed

Feast: August 7

Feast Day:

August 7
October 1, 1480, Vicenza, Veneto, Republic of Venice (now Italy)
August 7, 1547, Naples, Campania, Kingdom of Naples
April 12, 1671, Rome by Pope Clement X
Patron of:
workers; gamblers; job seekers; unemployed people Founder of the Theatines, born October, 1480 at Vicenza in Venetian territory; died at Naples in 1547. Under the care of a pious mother he passed a studious and exemplary youth, and took his degree as doctor utriusque juris at Padua in his twenty-fourth year. In 1506 he became at Rome a prothonotary Apostolic in the court of Julius II, and took an important share in reconciling the Republic of Venice with that pontiff. On the death of Julius in 1523 he withdrew from the court, and is credited with founding, shortly after, an association of pious priests and prelates called the Oratory of Divine Love, which spread to other Italian towns. Though remarkable for his intense love of God, he did not advance to the priesthood till 1516. Recalled to Vicenza in the following year by the death of his mother, he founded there a hospital for incurables, thus giving proof of the active charity that filled his whole life. But his zeal was more deeply moved by the spiritual diseases that, in those days of political disorder, infected the clergy of all ranks, and, like St. Augustine in earlier times, he strove to reform them by instituting a body of regular clergy, who should combine the spirit of monasticism with the exercises of the active ministry.

Returning to Rome in 1523 he laid the foundations of his new congregation, which was canonically erected by Clement VII in 1524. One of his four companions was Giovanni Pietro Caraffa, Bishop of Chieti (in Latin Theate), afterwards Paul IV, who was elected first superior, and from whose title arose the name Theatines. The order grew but slowly. During the sack of Rome in 1527 the Theatines, then twelve in number, escaped to Venice after enduring many outrages from the heretic invaders. There Cajetan met St. Hieronymus Æmiliani (see SOMASCHI), whom he assisted in the establishment of his Congregation of Clerks Regular. In 1533 Cajetan founded a house in Naples, where he was able to check the advances of Lutheranism. In 1540 he was again at Venice, whence he extended his work to Verona and Vicenza. He passed the last four years of his life, a sort of seraphic existence, at Naples where he died finally of grief at the discords of the city, suffering in his last moments a kind of mystical crucifixion. He was beatified by Urban VIII in 1629, and canonized by Clement X in 1671. His feast is kept on the 7th of August. 

Source The Catholic Encyclopedia