Saturday, June 15, 2013

Homosexuality and the Church Militant


Sister Mary Rose Reddy, DMML: Recently former New Hampshire Congressman Charles Bass warned fellow Republicans that they risk being “on the wrong side of history” if they continue to support the federal Defense of Marriage Act. There are at least six reasons why it is actually Charles Bass and the proponents of gay “marriage” who will actually end up being “on the wrong side of history:”
  1. In more than 4000 years of recorded history no society up to the present has ever considered that two men or two women could marry.
  2. No matter what the U.S. Supreme Court or any court rules, it will remain a biological fact that sexual intercourse is possible only between a male and a female.
  3. There is no natural means for two people of the same sex to propagate future generations.
  4. The necessary complementarity of the sexes extends beyond the physical and includes the psychological and spiritual.
  5. At some point the society will again become rational since we are rational beings. (Consider for example that in today’s irrational society a woman might feel sorry if she accidentally killed a squirrel, and yet see nothing wrong with killing an unborn child).
  6. Love is intolerant of falsehood because it is eternal. People who advocate for gay “marriage” are showing a mistaken form of love because they are not showing concern for the persons’ immortal fulfillment as masculine or feminine persons.

"No one in the world can change Truth. What we can do and and should do is to seek truth and to serve it when we have found it. The real conflict is the inner conflict. Beyond armies of occupation and the hetacombs of extermination camps, there are two irreconcilable enemies in the depth of every soul: good and evil, sin and love. And what use are the victories on the battlefield if we are ourselves are defeated in our innermost personal selves?" -St. Maximilian Kolbe

Boy Scouts and Homosexuality: What’s the Big Deal?


http://catholicism.org/ad-rem-no-210.html

Boy Scouts and Homosexuality: What’s the Big Deal?

By now, readers are no doubt aware of the enormous moral capitulation by the Boy Scouts of America on the subject of homosexuality. Shortly after being informed of the bad news, I wrote a column that began with the words, “It is a crime against boyhood, manhood, and the honor of a once noble institution.” I will not reiterate here what I said there.
Disregarding the reaction of the National Catholic Committee on Scouting (referred to in my column), I think it is time for Catholics to bail from the BSA, en masse.
But what are the alternatives? One is the Federation of North-American Explorers (FNE), already established in the USA (New Jersey), but having its roots in Europe. The New Jersey group is affiliated with a vibrant Traditional Mass center. Dr. Taylor Marshall (an Eagle Scout) is starting his own Scouts of Saint George.
Saint Benedict Center sponsors a BSA Troop, which will affiliate with one of these groups (or some other alternative) before the implementation of the new BSA policy on January 1, 2014.
Anyone paying attention would have seen what I saw, that this change was coming and the BSA leadership were setting the stage for it. As head of a sponsoring organization, I participated in their electronic questionnaire for adult leaders. The questions were written in such a way as to engender sympathy for the poor, persecuted homosexuals. Even after stacking the deck, the BSA had to resort to additional subterfuge to skew the results. The effort to “listen” was a fraudulent smokescreen.
But some people are asking themselves, “What’s the big deal?” The new policy, they point out, does not say that the BSA will allow open homosexuality in the troops, and potentially predatory adult leaders are excluded by the compromise that admitted homosexual youth, while excluding them as adult leaders.
Three points need to be made concerning this naïveté: First, the time it took for the US Armed Forces to go from “Don’t Ask, Don’t Tell” to the present aggressively proactive homosexualist policy will seem long compared to the time it takes the BSA to change their policy on homosexuals as adult leaders. The coercive thuggery of homosexual activists in government, the press, and the workplace has picked up pace since then. They will take every victory they can get, but they will not stop there.
Second, there is so much wrong with the idea of even identifying youth as homosexual. (We are talking about “a boy who is 11 years old, or one who has completed the fifth grade or earned the Arrow of Light Award and is at least 10 years old, but is not yet 18 years old.”) In a decent society, a young person who has unnatural temptations would compassionately be guided away from them — in other words, helped — by loving and concerned parents, adult mentors, and clergy. He would not be publicly tagged with an ID card that encourages the unnatural and immoral acts associated with it. Predators and activists seize on this kind of labeling to homoeroticize children and teens.
Third, the sense of moral outrage that this vice ought to engender should not be lost. The fact that it is almost totally lost is the result of a concerted effort over the years. If we are to remain true to Catholic truth, goodness, and beauty, we must maintain a serious sense of the depravity of unnatural vice. We must rally to the standard, and not concede to the big lie that this is a civil rights issue.
What follows is my effort at helping to promote a sensus catholicus on the subject.
The Catechism of the Catholic Church says that homosexual acts are “acts of grave depravity” that are “intrinsically disordered,” “contrary to the natural law,” and which “do not proceed from a genuine affective and sexual complementarity.” (CCC #2357)
Worthy of note is that the CCC says that it is “Sacred Scripture, which presents homosexual acts as acts of grave depravity.” It cites in the footnote the following passages: Gen. 19:1-29 (the destruction of Sodom and Gomorrah); Rom. 1:24-271 Cor 6:101 Tim 1:10. So here in the “New Catechism,” the Church maintains what tradition has always held, that these passages of the Bible condemn the sin of homosexuality — which they do in very stark terms.
Regarding the passage from Genesis, while many modernists deny that Sodom and Gomorrah were punished because of the unnatural lust of homosexuality, the Church has maintained that that is exactly what happened. Among other proofs of this, I offer the citation in the CCC, which would make no sense otherwise.
The Book of Leviticus has two famous passages: 18:22 and 20:13, the last of which makes sodomy a capital crime.
Here is a rundown of the New Testament passages that cite the condemnation of Sodom and Gomorrah (excerpted from an online study by John Salza entitled“Homosexuality”):
2 Pet 2:6-10: Peter also proves that the Sodomites were guilty of homosexuality. He says God condemned them for “licentiousness” and “lust of defiling passion,” which is where we get the title “Sodomite” for a homosexual. The Greek aselgeia anastrophes for lustful behavior is also found in Rom 13:13; Gal 5:19; Eph 4:19 and Jude 4.
Jude 7: Jude also confirms the Sodomites’ sin is homosexuality. Jude says they “indulged in unnatural lust” (Greek, ekporneusasai) and went after “strange flesh” (Greek, sarkos heteras) in reference to their homosexual sins.
2 Peter 2:4-6: Peter also reveals that the Sodomites are suffering in hell for their sins by comparing the Sodomites’ punishment to the eternal punishment of the evil angels. Just as God did not spare the angels when they sinned but cast them into hell, so He did the same with the Sodomites when He “condemned them to extinction and made them an example to those who were to be ungodly.”
Jude 5-7: Like Peter, Jude confirms that the Sodomites are in hell by saying that they had the same fate as the evil angels. Jude says just as the evil angels were condemned to hell, the Sodomites “likewise” (Greek, hos) acted immorally and are undergoing a punishment of eternal fire. “Undergoing” (Greek, upechousai) is a present participle which means their suffering is ongoing. See also the clear polarity between those who are saved (v.5) and those who are condemned (vv. 6-7,11,13).
Saint Thomas Aquinas ranks homosexual acts second only to bestiality as the worst of sexual sins. He considers both to be contra naturam (against nature) (Summa Theologiae, II IIae, Q. 154, Art. 12). Therein, he cites a passage from Saint Augustine’s Confessions (3:8:15): “[T]hose shameful acts against nature, such as were committed in Sodom, ought everywhere and always to be detested and punished. If all nations were to do such things, they would be held guilty of the same crime by the law of God, which has not made men so that they should use one another in this way.”
Another Doctor of the Church, Saint Peter Damian, says, in his Book of Gomorrah, that homosexuality “should not be considered an ordinary vice, for it surpasses all of them in enormity” (source). (Additional excerpts from this work can be read here and here.)
This sin ranks, along with willful murder, oppressing the poor, and defrauding working men of their wages, as one of the “the sins that cry to Heaven for vengeance,” as listed in numerous official catechisms, including the Douay Catholic Catechism of 1649, the Catechism of St. Pius X, and, notably the Catechism of the Catholic Church (#1867).
This, of course, is not how the world views it. But we are Catholics; we go by the 2,000-year divine tradition of the Church, not the fickle and wicked fads of this world.
That more and more people around us do not agree with the Church’s teaching on homosexuality means that more and more people are dead wrong. Yet another indication of the necessity of the Catholic Church to mediate the truth to man, even truth concerning the Natural Law.

Tuesday, June 11, 2013

A Catholic Life: The Value of the Rosary by Fr. Gabriel Amorth

A Catholic Life: The Value of the Rosary by Fr. Gabriel Amorth

A Catholic Life: The Value of the Rosary by Fr. Gabriel Amorth



The Hail Mary - The Value of the Rosary

Father Gabriel Amorth, chief exorcist of the Vatican writes:

One day a colleague of mine heard the devil say during an exorcism: "Every Hail Mary is like a blow on my head. If Christians knew how powerful the Rosary was, it would be my end." The secret that makes this prayer so effective is that the Rosary is both prayer and meditation. It is addressed to the Father, to the Blessed Virgin, and to the Holy Trinity, and is a meditation centered on Christ. 
I write in addition to the above: Please enunciate each word of the Rosary clearly and distinctly. Do not trample on the heels' of the words of anyone with your words. Do not speak over the leader, if you are following, or the responders if you are leading the Rosary. Remember that they also are having a conversation with Mary Our Mother and it is not polite to speak when someone else is speaking.

In the case of the public Rosary there are only two people speaking, the Leader and the Responders. Each are speaking to their Mother and listening carefully to her response within their hearts as they meditate on the scene before them in their consideration of the mystery being spoken of and interpreted and translated into their lives. Spread this powerful prayer of exorcism, The Rosary which contains the Our Father, the Perfect Prayer, prayed five times in the recitation of each set of the Rosary's Mysteries, backed up by the powerful prayers of Our Mother who prays with us as we pray 53 Hail Marys. The Eternal Father described to a group of us, through a Visionary Friend of mine, what happens when we pray the Rosary, saying, "When you pray Holy Mary Mother of God, pray for us sinners now....., the Blessed Mother comes instantly to your side to pray with you. And she does not come alone. She brings angels with her. And not just one or two for she is the Queen of Angels, so choirs of angels come with her. And she and Jesus are joined at the heart and cannot be separated so shebrings Jesus with her. And Jesus cannot be separated from the Trinity so He brings the Father and the Holy Spirit with Him.

And where the Holy Trinity is all of creation is and you are surrounded by such beauty and light as you cannot imagine in this life. Your Mother comes as Our Lady of Grace with her hands out-stretched. Rays of light emit from her hands piercing your body, healing you and filling you with graces. 
This is your inheritance which was poured out from the heart of Jesus on the Cross, when the centurion pierced His Heart with the spear, into the only pure vessel ready to receive such graces at that time,Your Mother.

Now as you pray the Rosary, or even just recite one Hail Mary, you receive your portion of these graces."He also said at this time, "Anyone who goes to Mary and prays the Rosary cannot be touched by Satan." Is it any wonder that anyone who prays the Rosary from the heart is so blessed and protected and powerful in their prayers for others?" 

Tuesday, June 4, 2013

Human Life in the Fast Lane: Conversing with Jérôme Lejeune | Catholic World Report - Global Church news and views

Human Life in the Fast Lane: Conversing with Jérôme Lejeune | Catholic World Report - Global Church news and views


Human Life in the Fast Lane: Conversing with Jérôme Lejeune

Servant of God, Jérôme Jean Louis Marie Lejeune (1926 – 1994)(Photo credit: Fondation Jérôme Lejeune, via Wikipedia)
In early June 1978, I picked up Dr. Jérôme Lejeune at the Minneapolis-St. Paul airport; he was to address an international conference on human life issues at St. John’s University, Collegeville, Minnesota.  I knew Dr. Lejeune only by reputation: pediatrician specializing in the treatment of children with chromosomal anomalies and renowned geneticist who had discovered the cause of Down’s syndrome some 20 years earlier. When I met him, he was professor of Genetics at the University of René Descartes in Paris. Until his death in 1994, he would focus his work and research on preventing and treating Trisomy 21, the cause of Down’s syndrome. 
Prior to heading northwest to St. John’s, we stopped at the University of Minnesota where Dr. Lejeune gave a lecture to medical students on the biochemical elegance of DNA and RNA.  He was obviously in his element—a quiet confidence and wonderful sense of humor underlay his love and gift for sharing an enormously complex, microcosmic world. At the close, the students clapped with gusto.
Back on the road, he asked about my life and work at St. John’s University.  His interest in what I was doing took me by surprise.  I burbled something about my responsibilities, then countered with questions about his life and research. What ensued was a fascinating tour of the beginnings of human life: helical structures, DNA replication, the unbelievably intricate and dynamic world of genetics.

After many years of chromosomal research, Dr. Lejeune believed that our human building blocks could not have come to be purely by chance. For him, the pattern was too wonderfully complex, yet singularly structured, to have randomly “happened,” regardless the number of eons. And he expressed the hope that someday he would be able to shed more light on the intricate underpinnings of the design itself.
For the next hour plus, I soaked up as much as I could.  What impressed me more than Dr. Lejeune’s knowledge, was his person.  He was passionate but not the least pedantic.  He obviously loved life.  Whatever the topic, he was thoroughly engaged and therefore engaging.  Every now and then he would let his French sense of humor bubble to the surface.  At one point, with a wry smile and eyes twinkling, he quipped that his house in Paris was older than the United States.  My face said you-have-to-be-kidding, and he laughed, adding that he always got a rise from Americans with that historical bit of truth.
Dr. Lejeune was a man of faith.  Indeed, he exuded faith… in life, in science, in God.  He saw no barriers, no compartments, no built-in contradictions amidst “levels” of reality, from the biological to the spiritual.  As a Renaissance man and Catholic scientist, he was not behind the front lines; he was in the front trenches.

Suddenly, we were at St. John’s—an hour and a half drive compressed into what seemed like a minute and a half sprint.  The wonder of the microcosmic universe at warp speed.
Postscript
In April of 1981, a U.S. Senate Judiciary Subcommittee held hearings on the question, “When does human life begin?”  Among the experts who testified was Jérôme Lejeune, M.D., Ph.D.   Below are excerpts from his testimony:
“… Thanks to a refined sonar-like imagery, Dr. Ian Donald, from England, a year ago [1980] succeeded in producing a movie featuring the youngest star in the world, an 11-week-old baby dancing in utero.  The baby plays, so to speak, on a trampoline!  He bends his knees, pushes on the wall, soars up and falls down again.  Because his body has the same buoyancy as the amniotic fluid, he does not feel gravity and performs his dance in a very slow, graceful, and elegant way, impossible in any other place on the Earth.  Only astronauts in their gravity-free state can achieve such gentleness of motion.  (By the way, for the first walk in space, technologists had to decide where to attach the tubes carrying the fluids. They finally chose the belt buckle of the suit, reinventing the umbilical cord.)
“When I had the honor of testifying previously before the Senate, I took the liberty of referring to the universal fairy-tale of the man smaller than the thumb.  At two months of age, the human being is less than one thumb's length from the head to the rump.  He would fit at ease in a nutshell, but everything is there: hands, feet, head, organs, brain, all are in place.  His heart has been beating for a month already. Looking closely, you would see the palm creases and a fortune teller would read the good adventure of that tiny person.  With a good magnifier the fingerprints could be detected.  Every documentable human factor is available for a national identity card.
“With the extreme sophistication of our technology, we have invaded his privacy.  Special hydrophones reveal the most primitive music: a deep, profound, reassuring hammering at some 60-70 per minute (the maternal heart) and a rapid, high-pitched cadence at some 150-170 (the heart of the fetus).  These, mixed, mimic those of the counter-bass and of the maracas, which are the basic rhythms of any pop music.
"We now know what he feels, we have listened to what he hears, smelled what he tastes and we have really seen him dancing full of grace and youth.  Science has turned the fairytale of Tom Thumb into a true story, the one each of us has lived in the womb of his mother.
“And to let you measure how precise the detection can be: if at the beginning, just after conception, days before implantation, a single cell was removed from the little berry-looking individual, we could cultivate that cell and examine its chromosomes.  If a student, looking at it under the microscope, could not recognize the number, the shape and the banding pattern of these chromosomes, if he was not able to tell safely whether it comes from a chimpanzee being or from a human being, he would fail in his examination.
“To accept the fact that, after fertilization has taken place, a new human has come into being is no longer a matter of taste or of opinion.  The human nature of the human being from conception to old age is not a metaphysical contention.  It is plain experimental evidence."

Monday, June 3, 2013

The Invisible Boy | Catholic World Report - Global Church news and views

The Invisible Boy | Catholic World Report - Global Church news and views


The Invisible Boy

We must now pretend that boys are not boys, just some neutered youth
The press release of the Boy Scouts of America, announcing that they will admit boys who declare themselves to be homosexual:
"For 103 years, the Boy Scouts of America has been a part of the fabric of this nation, with a focus on working together to deliver the nation's foremost youth program of character development and values-based leadership training.
"Based on growing input from within the Scouting family, the BSA leadership chose to conduct an additional review of the organization's long-standing membership policy and its impact on Scouting's mission. This review created an outpouring of feedback from the Scouting family and the American public, from both those who agree with the current policy and those who support a change.
"Today, following this review, the most comprehensive listening exercise in Scouting's history, the approximately 1,400 voting members of the Boy Scouts of America's National Council approved a resolution to remove the restriction denying membership to youth on the basis of sexual orientation alone. The resolution also reinforces that Scouting is a youth program, and any sexual conduct, whether heterosexual or homosexual, by youth of Scouting age is contrary to the virtues of Scouting (emphasis mine).  A change to the current membership policy for adult leaders was not under consideration; thus, the policy for adults remains in place. The BSA thanks all the national voting members who participated in this process and vote.
"This policy change is effective Jan. 1, 2014, allowing the Boy Scouts of America the transition time needed to communicate and implement this policy to its approximately 116,000 Scouting units.
"The Boy Scouts of America will not sacrifice its mission, or the youth served by the movement, by allowing the organization to be consumed by a single, divisive, and unresolved societal issue. As the National Executive Committee just completed a lengthy review process, there are no plans for further review on this matter.
"While people have different opinions about this policy, we can all agree that kids are better off when they are in Scouting. Going forward, our Scouting family will continue to focus on reaching and serving youth in order to help them grow into good, strong citizens. America's youth need Scouting, and by focusing on the goals that unite us, we can continue to accomplish incredible things for young people and the communities we serve."
What underlies all this puffery?  Everything is vague, like the speech of a foolish politician who struts and frets his season before the teleprompter, and then, alas, is elected, so that we must hear him for years to come.  What are the “goals that unite us”?  What are “the virtues of Scouting”?  What is “values-based leadership training”?  Who is to be leading whom?  What is to be valued, and why?  What “incredible things” are to be accomplished?  Building a fire?  Pitching a tent?  Learning to write a single rational sentence to be understood by rational people?
The Boy Scouts of America have long ceased to speak the language of Christian or Jewish or solid old Roman virtue.  They, like the schools, have veered away from any of the specifics of expertise, like teaching boys how to shoot a rifle or how to find edible plants in the woods, or, from my March 1, 1911 issue of Boys’ Life, the first issue ever printed, how to drive cattle across the outback of Australia.  There was only one reality that kept them reasonably sane when all the world around them had gone quite mad, and that was the boy.  And now that one reality has been forgotten.
There’s one word in that official statement that is conspicuous by its absence.  It’sboy.  The word appears in the name of the organization, just as young, men, andChristian appear in the name of the YMCA, even though that organization is now largely a consortium of secular day-care centers and health spas for middle class families and the elderly.  The Boy Scouts of America are apparently no longer about boys.
I am aware that girls are admitted to some of the Scouting programs for adolescents.  That doesn’t change the nature of this abandonment.  For if the Boy Scouts of America had remembered that they were, first of all, the Boy Scouts and not theYouth Scouts, they might just have remembered also the realities of sex – that is, of being a boy, and not a girl, or a neuter.
Perhaps then they would not have put forth a sentence as absurd and incoherent as the one I have italicized above: The resolution also reinforces that Scouting is a youth program, and any sexual conduct, whether heterosexual or homosexual, by youth of Scouting age is contrary to the virtues of Scouting.  What can this possibly mean?
We can guess, and say that the Boy Scouts of America affirms that teenagers should not be engaging in “sexual conduct,” that is, sexual intercourse or the mockery thereof that is sodomy.  Really?  And what if the eighteen year old boy marries his high school sweetheart?  I am quite aware that that is not common nowadays, but it does still happen.  Does the BSA mean to imply that age is decisive here, and not whether one is married?  At what age, then, does the Eagle Scout earn his sexual furlough?  Twenty one?  Twenty five?  When he is old enough to pay child support to the unwed mother? 
What virtues of Scouting do those activities violate?  Purity, self-control, chastity, obedience to the laws of God, chivalry to women, manliness?  One could find all of those virtues promoted in the literature of the Scouts, a hundred years ago, but I daresay if anybody tried to press a single one of them now – purity, for example – he’d be branded as antisocial and not in keeping with the virtues of Scouting. 
But it is not true that even boys who are not married must abstain from any sexual conduct, that is, any conduct that is proper to a boy as a sexual being.  No one who actually has a real boy in mind could write something so perfectly stupid as that. 
I’m looking at a picture from a time when people cherished the sweetness and goodness of what was simply normal.  It’s a Rockwell illustration called First Love.  The boy and girl can’t be more than ten years old.  They are sitting on an old bench, their backs to us.  He’s got his arm around her, and she’s leaning his way.  She’s got daisies in her free hand.  His fishing tackle lies on the ground behind the bench, where his beagle is sitting, looking sad, because it doesn’t look as if there’s going to be an adventure at the pond after all.  What about that, Boy Scouts of America?  Does being a normal boy violate the virtues of Scouting?
When I was eight years old I had a crush on a girl my age who had just moved to the neighborhood.  She was the first cousin of my first cousin, and the family spoke German, as her father had met her mother while he was in the service in Germany.  She was perky and bright, with long brown hair.  She could play a little baseball, so that was good, but she also liked to do girlish things, like setting up a big concession table across from our playground – her “store,” where she sold lemonade and candy.
I was a shy kid, but not so shy that I didn’t go to her birthday party that year, dressed in a coat and tie – probably the last year any child in America would go to a party dressed so formally.  Her mother’s parents were visiting, speaking only German, but even I could tell that they were delighted I had come.  So they played some music, and there’s a photograph somewhere of this girl and me, dancing in the living room, arm to waist and hand in hand.  What about that, Boy Scouts of America?  Does dancing with a girl violate the virtues of Scouting?
What can the answer be?  Of course not?  But why not?  I daresay there is not a single male scoutmaster from coast to coast who would put on his wall a picture of his eight year old boy dancing with another boy, like that.  We would view with deep suspicion any mother who encouraged it.  That’s simply because we understand what a boy is.  A boy is that being who is to become a man; and to dance with a girl, to have a crush on the pretty girl down the street, and to act on that crush, with flowers, or with tokens of affection, is a normal and decent thing.  It is a kind of play that prepares the boy for the future, when he will be a man, marrying a woman and having children of his own.
“Well, we aren’t talking about that!” I hear them say.  But what, pray tell, are you talking about?  Only things in bed?  Not marriage, then, and all the preliminaries to marriage?
Does it violate the virtues of Scouting if a teenage boy has a steady girlfriend, as I did?  If they walk hand in hand?  If they sometimes sit by the lake, and spend an hour talking, and kissing when they run out of things to say?  If he gives her presents on her birthday?  If he writes poems about her grace and beauty?  If he declares his love?  Do these things not constitute sexual conduct?
Of course they do.  And if kept within the bounds of purity and self-control, they are more than pardonable; they are right and good.  They are the kinds of things that the Boy Scouts of America should be encouraging the boy scouts of America to do, when they are older, by sponsoring ice cream socials and concerts and other events that bring boys and girls together.  But we must now pretend that all of this is wicked, or we must ignore it altogether. 
Meanwhile, what of the sexual conduct of the boy who is attracted to another boy?  Is that the same kind of thing, you confused scoutmasters?  You are happy to see young love, are you?  The older boy with a crush on another boy, holding his hand, giving him presents, writing poems about his grace and beauty, and declaring his love?  You’re the father of the boy winning all that attention, and you say, proudly, “My son, already he’s turning heads!”  Is that what you do?
Of course you don’t.  You put a stop to it.  You understand, though these days you hardly have the words for expressing it, that the whole thing is sick.  You also understand how vulnerable boys are, how easily they can be enticed or induced into doing things they shouldn’t, regardless of whether those things are sexual.
But we must live in a Never-land, in which boys who declare that they like boys will be as pure as the snow, will never flirt, will never try to draw other boys into their ambit, will never show off a bad habit, will never seek for company in the unnatural desire, or in those vices to which they have already submitted (for otherwise they would never make that public declaration of homosexuality) and which hold them in the grips of a nervous compulsion.
And we must pretend that boys are not boys, just some neutered youth, who will grow up to be this or that; nobody knows, and nobody cares.


An Argument for Arguing Well | Catholic World Report - Global Church news and views

An Argument for Arguing Well | Catholic World Report - Global Church news and views


An Argument for Arguing Well

The case against ad hominem arguments, the first of three very popular argumentative blunders  
As humans made in the image and likeness of God, we have a built-in desire to know what’s really going on and to trace all the little discoveries of what is really going on right back to the source, who is Truth Himself.  We all live out Augustine’s reality in that God has made us for himself and our hearts are restless till they rest in him.
The problem is, as sinners, we also have a very powerful urge to do what Adam and Eve did: hide from Truth when he starts calling our name, since Truth—for fallen creatures—involves death by crucifixion. We know this because when Truth was made flesh and dwelt among us, that is what we did to him.  Our tendency to be leery of Truth in that weird love/hate way is what the Church calls “concupiscence”, a three dollar word that refers to the weakened will, disordered appetites and, most especially, a darkened intellect that afflict us.  It’s that last point that concerns us here, because it means that sin makes us stupid.
Sin makes us stupid in two ways.  It does so passively, by immersing us in lies and age-old “structures of sin” that cause us to take a ridiculously long time to figure out obvious moral intuitions and do something about them.  Take slavery. It’s easy for us today to say, “Slavery is bad.”  But for approximately the first, oh, forever of human existence on Planet Earth it was not at all obvious that slavery was that bad. It took two thousand years of kneading Christianity and its vision of the dignity of the human person into Western culture before slavery could become unthinkable and seen as the obvious evil it always was.  Why so long?  Because our darkened intellects make us stupid and we take a long time to figure things out even when the mission of Moses is all about leading slaves out of bondage, and Isaiah praises the work of the Messiah as one of striking off chains and freeing slaves, and Jesus speaks of the truth setting us free and Paul says that it is for freedom that Christ has set us free.  Sin makes us slow on the uptake.  So we had to argue (and fight) it out before the obvious evil of slavery could be (precariously) driven from western civilization.
This brings us to our second point: sin also makes us fight the light as well.  As C.S. Lewis says of Uncle Andrew in The Magician’s Nephew, “Now the trouble about trying to make yourself stupider than you really are is that you very often succeed.” And so history is chockablock with “active stupidity”.  Perhaps the archetypal example is when Jesus cast out demons and the only thing the Pharisees could say was that he was acting by the power of Satan.  This is active stupidity of such wilful malice that Jesus actually warns the Pharisees they risk committing the only sin in the universe that cannot be forgiven.  In short, not all intellectual mistakes are innocent.  We can enlist our intellects to make war on Truth.
And so we argue, partly because we want truth, partly because we grope in darkness, partly because we are terrified of what we will find and partly because we are intensely curious about what we will find.
Some people imagine arguing is bad or the same thing as fighting. “Let’s not bicker and argue!  Let’s agree to disagree!” says the intellectual coward.  But argument is not bickering and agreeing to disagree is typically what the wolf proposes to the lamb on the question of what to have for dinner. 
Argument is the friend of the lamb, because it gives power to Truth and not merely to Force.  “Argue” comes from the Latin word that means “to clarify”.  A good argument is the opposite of a power struggle because in a good argument, the point is not to defeat and destroy an enemy, but to work together to get at the truth of a thing.
Some people imagine that there was some golden age when people did not argue.  But this is not quite true.  Argument is what makes an age golden.  When you get rid of argument, you don’t have peace.  You have raw struggles for power.  Argument is what happens when rational people try to live in peace and truth.  St. Thomas Aquinas pretty much nails it when he says, “For true and false will in no better way be revealed and uncovered than in resistance to a contradiction.'' Certainly the authors of Scripture understood this.  The people that gave us the proverb “Two Jews, three opinions” also gave us a Holy Book that records tons of arguments.  That’s pretty much all the prophets did: argue with Israel about their need to stay faithful to the law of Moses.  And in response, a grateful nation threw them down wells and sawed them in two, because the powerful didn’t want to argue, but to murder people who stood in their way with quibbles about truth and justice. 
In the end, the prophets were vindicated (typically after their violent deaths) by reality, which has a way of imposing itself on the most determined denialist.  That’s why their writings wound up being canonized as part of Scripture by a chastened nation that said to itself “If only we had listened to these guys.  Let’s not make that mistake again.”
Of course, the heirs to the prophets are the apostles and the Church, since the main thing the prophets were arguing for was that Israel should stay faithful to the Mosaic covenant till God established his new and everlasting covenant through Messiah.  When Messiah came, he basically spent three years arguing with people about everything (thus proving he was Jewish) and concluded his career by being martyred (thus proving he was a prophet).  But unlike previous prophets, Jesus did not stay dead.  And so a whole new field of argument--Catholic apologetics—was born on Pentecost and Peter’s “Hey!  We’re not drunk!  It’s only nine o’clock in the morning!” became the first in a long line of arguments for the Holy Spirit, the Resurrection of Jesus Christ, the authority of the apostles, the saving power of faith and baptism and all the rest of Catholic teaching.
That’s why Catholics have continued to argue to this day—because they are still persuading the world (and each other) to have faith in Jesus Christ.  And to this day, we have to struggle with the same concupiscence that has always messed up the thought process.  So we live (and participate) in a culture that tends to be prone to making certain blunders in logic.  In particular, three errors seem to me to be particularly popular in our culture:
• Ad hominem (Arguing Against the Arguer Instead of Against the Argument),
• Genetic Fallacy (Arguing that Something Must be False Because of the Source),
• Consequentialism (Arguing that Good Ends Justify Evil Means). 
All are related by the fact that, increasingly, our culture does its moral decision-making based on things like image, personal relationship, tribal ties and subjectivism and less on the idea of a moral law that transcends these things.
In the world, this is to be expected as our culture re-paganizes, since paganism is all about worshipping the creature instead of the transcendent Creator and the power of narcissism, family, kindred, friend and tribe are already potent. Less excusable is that Christians can easily fall prey to these errors too.  So over the next few issues, let’s take a look at them in order to learn to avoid them.
Ad hominem means “argument against the man”.  A quick and dirty illustration ofad hominem is seen in the politician who says that nobody as ugly as his opponent could be right about Tariff Reform.  In other words, ad hominem distracts us from the substance of an opponent’s argument by attacking something about the Arguer instead of the Argument: his appearance, voice, hair, clothes, economic status, race, religion, etc.
The tricky thing about ad hominem is that sometimes the personal details of an opponent’s life really do bear on his argument.  So, for instance, it really does matter if a man who is arguing for, say, school segregation is also the Grand Wizard of the Ku Klux Klan.  It matters if the person arguing for abortion is making two million dollars a year from his abortion clinic.  We very sensibly take such things into account when we are evaluating why somebody might make the arguments they do, just as we evaluate motive in trying to investigate a suspect in a murder. 
But motive alone does not prove or disprove a case.  So just as somebody in an Agatha Christie novel may have had plenty of reason to want the deceased dead, and yet not be the killer, so a person may have all sorts of personal baggage about a particular argument—and yet the argument they present is, in fact, solid and sound and correct.  If our response to “2+2=4” is “You say that because you are a math teacher” we are engaging in ad hominem and failing to engage the actual facts.
The moral, then, is to attend first to the argument, not to the person making it.  That can be hard when we know for a fact that the person making an argument is an unscrupulous criminal, or is sticking out their tongue at us when other people are not looking.  It can be really easy to divert from addressing the question of, say, evidence for the Resurrection and move straight to “Why my opponent is an abrasive jerk that no decent person should listen to.”  But tempting as that is, strangers watching the debate are not interested in your dislike of your opponent, nor is truth really going to be served even if you persuade them to reject his argument based on that.  Because, of course, it just may be that even though Galileo is an irascible pain in the neck, he is still right. 
Conversely, people will sometimes claim an argument is ad hominem when it is really only observant of a fact.  So when Jesus calls the Pharisees “blind guides” that is not ad hominem.  It is a description of the truth he has already established by argument: they are teachers who have no business teaching.  Likewise, if you catch somebody in a documentable lie it is not ad hominem to say they are lying.  However, it is ad hominem to conclude that, because they lied about X, all their arguments for Y are automatically invalid.
Bottom line: attend to the argument first, not the arguer.  That will have everything to do with tackling our next intellectual blunder: the Genetic Fallacy.

Saturday, June 1, 2013

Homosexuality Sins - What is your Issac?


SCALIA RESIGNS POST AS SCOUTMASTER

boro-scalia-scouts.jpg
WASHINGTON (The Borowitz Report)—Supreme Court Justice Antonin Scalia, who for the past forty-seven years has served as a weekend scoutmaster for the Boy Scouts of America, angrily resigned from that position yesterday, effective immediately.
Justice Scalia quit his post in a terse resignation letter that read, in part:
“Some of the happiest memories of my adult life have been as a scoutmaster. Huddling under blankets around the campfire, and so forth. But now, all of that has been ruined. Ruined.”
Shortly after sending the letter, Justice Scalia destroyed his scoutmaster uniform in the blazing fireplace of his Supreme Court office.
Later, he went across the hall to share his decision with his close confidant on the Court, Justice Clarence Thomas, telling him, “There’s nowhere I feel safe anymore, Clarence. The military? The N.B.A.? Nowhere. I guess the only place I still feel safe is the Supreme Court. This is still a safe place, isn’t it?”
Justice Thomas said nothing in reply.
Photograph by Alex Wong/Getty.

Cowardice Prevails!

Boy Scouts Cave To Political Correctness!


In response to the Boy Scouts of America’s extremely disappointing decision to allow “openly gay scouts,” Father Richard Perozich of the Diocese of San Diego wrote the following: 
From a Catholic spiritual understanding, homosexual attraction is a strong tendency toward a moral evil. In no case can it be approved. Even a young Scout with this condition can be helped. If, however, he declares this condition as his identity with the right to act on it, the other Scouts need to be protected from him and the influence of his ideation, any homosexual sexual touching or talk, or invitation to participate in or to accept this evil.
I would not allow a child under my care to be near either another child or an adult who identifies with, encourages acceptance of, or practices homosexuality. Our parish gave material support to the Scouts in our region until yesterday. We have withdrawn financial aid but will support them with prayer so that the adults retreat from their cowardice before the evil of homosexuality and its perpetrators, and be about protecting and forming young men according to classic Scout values in accord with Catholic teaching.
Pray that more of our bishops and priests have the moral courage to address this most unfortunate situation, and provide moral guidance to their flocks.

From Lesbian Atheist to Stay-at-Home Mother of Six: Quebec Journalist Tells Her Story

By Georges Buscemi
May 20, 2010 (LifeSiteNews.com) - “I was an atheist for as long as I could remember,” recalled Brigitte Bedard, a young-looking 41-year-old journalist and stay at home mother of six with cropped tousled brown hair and stylish thick-framed glasses. She was addressing a crowd of 200 participants at the Quebec Life Coalition pro-life conference on May 15 in Quebec City.
While Bedard is less well known than the conference’s keynote speaker – Cardinal Marc Ouellet – whose staunchly pro-life statements made later that afternoonwere seized on by the anti-life Quebec media, she might be the speaker who most touched hearts that Saturday afternoon.
Ms. Bedard grew up at a time when Quebec society was undergoing what historians call the “Quiet Revolution,” a period of time from the early-sixties to the mid seventies when Quebec society shed its Christian heritage and adopted secular values. “I was born in 1968 — talk about bad luck,” she joked.
Bedard had a typical childhood in a non-religious household, and went to the notoriously leftist Université du Québec à Montréal, where she studied literature, eventually graduating with an MA. “I filled my mind with all the radical feminist literature — I drank it all up,” she said.
She began a series of heterosexual relationships, which all ended badly. “Prodded along by what I was reading, I began thinking that since all my heterosexual relationships were failures, that I might be a lesbian.” And in fact she dove into the lesbian lifestyle, and admitted that she revelled in it for quite some time. “It was actually a very good time, in a way, being with a big gang of girls, tearing up the town, chain-smoking like there was no tomorrow. I was also very sexually active.”
Despite the fun and the excitement of the lifestyle, she felt broken, she recalls. “I was a mental wreck. I just felt that I was spinning out of control, that I was keeping appearances but I was miserable inside.” Things came to a head when, inexplicably, she broke into tears one night at 3 a.m. and began shouting in her empty apartment in a trendy district of Montreal, imploring God to “take her away.”“Here I was, a militant feminist lesbian atheist lying on my apartment floor crying my head off imploring God. I wasn’t in my right mind, but I was desperate for help.”
She began seeking help, meandering in and out of countless 12-step type programs, in the hopes of finding some kind of solution for her anxiety and “messed-up life.” To make matters worse, she had just quit smoking: “I was suddenly forced to face life in the raw, without any protection or buffer.”
At wit’s end, she recounted how someone she knew talked about visiting “the monks” at the famous Saint-Benoît Abbey in Saint-Benoît-du-Lac, Quebec. The idea, as bizarre as it seemed to her, intrigued her, and she went, but not without reservations. “I went to the monastery armed with all the contempt and hatred for the patriarchal Church that I had stored up from years of radical feminist studies. For radical feminists the Church is basically enemy #1.”
She entered the convent and was assigned a room and a monk with whom she could converse twice a day. “For three days in a row, two hours a day, I badgered, screamed at, practically foamed at the mouth in the face of this monk, dredging up basically every insult, cliché, dirty thing that I could think of, or invent about Christianity. I was so mad, so hurt and angry, and I was dishing it all out to this monk, who never said a word the whole time, but instead just looked at me, nodding his head.”
Then, at the end of those three days, something happened that changed her life forever. “It was the third day, the sixth hour of screaming. We were about to wrap up yet again. I was basically done screaming, there was a pause, and then the monk looked up and said to me: 'you have no idea, absolutely no idea how much God loves you; He made you out of nothing, he knows you, you have no idea how much he loves you, His daughter. So don’t feel ashamed, let it all go. Give it up, give it all up, give your life up to Him … He loves you so much.'”
Those simple words at that crucial time “absolutely floored her,” she recalled. From that moment on, her life had utterly changed. “I am His daughter, there are no two ways about it, and I can’t explain it.” She admits she is at pains to explain exactly what it was that caused her conversion: “I just say that God floored me, staggered me; I didn’t convert myself, he brought me to Him.”
She now works as an independent journalist and happily-married stay-at-home mother of six. Life for her now is not all peaches and cream, however. “When I need quiet, there’s nothing I can do except for one thing: get up at 4 a.m. Which I do, pretty often, just to get some peace.” Remarking on the differences between her life now and in her lesbian days, she quipped: “Living with a man is definitely a pain, but living with a woman all the time was a living hell.”
Brigitte Bedard, who writes for the Nouvel Informateur Catholique, was one of four conference participants (plus keynote speaker Cardinal Marc Ouellet) at the annual Quebec Life Coalition conference at Quebec City on May 15. Video recordings of the talks (in original French, or dubbed in English) are available through Quebec Life Coalition.

Wednesday, May 29, 2013

Sky View: The Path for the Clean and the Unclean

Sky View: The Path for the Clean and the Unclean


TUESDAY, MAY 28, 2013

The first reading for the Mass on Monday, May 27, 2013 contains insights and answers to our shrinking churches and to the gradual decline of organized religion. A passage, from the book of Sirach, traces out the way back to God. Because it is the key to saving souls, it is likewise the answer for our hemorrhaging parishes. But what the bible mandates as the way back to God, many of today’s Catholic communities have made optional. And here I speak of repentance: the giving up and turning away from sin, especially mortal sin.

“To the penitent God provides a way back, he encourages those who are losing hope and has chosen for them the lot of truth. Return to him and give up sin, pray to the LORD and make your offenses few. Turn again to the Most High and away from your sin, hate intensely what he loathes, and know the justice and judgments of God, stand firm in the way set before you, in prayer to the Most High God...How great the mercy of the LORD, his forgiveness of those who return to him!” (Sirach 17:20-23, 24)

Not only Scripture, but nature gives us clues about the value of repentance. And quite often, our Lord draws upon the lessons agriculture affords us. For instance, every gardener and farmer knows that in order to reap a good harvest, weeds need to be uprooted. If weeds are allowed to remain when seeds are planted, the integrity of the crop is then compromised.

Moving from the natural to the spiritual, for the last fifty years we have been trying to make converts and form souls without insisting- like the Church has done for centuries –on repentance from sin. Keep in mind, conversion is a two-fold movement toward Christ and away from sin. Grace cannot take hold and do its work in the soul without a hatred and renunciation of sin. But many parishes have only focused on the need to embrace Christ without the corresponding duty to give up sexual sins such as cohabitation, contraception and adultery; just to name a few. As such, the seed of grace falls on rocky ground and souls easily fall away from grace.

Just as agricultural methods provide insights into the effective pastoral practices, Old Testament symbols prefigure New Testament realities. Circumcision, for instance, was a ritual applied to the male infant of eight days as a rite of initiation into the Old Covenant. But Christ inaugurated the Sacrament of Baptism to replace circumcision.

Another ritual in the Old Testament that traced out in symbolic fashion what was to be done in the New Testament, after the coming of Christ, is to separate the “unclean” from the “clean.” Any physical abnormality, blemish, deformity, blood, discharge of any kind and even contact with a human corpse was declared ritually “unclean.” But upon this declaration, a member of the religious community had to abstain from worship and fellowship for a certain period of time. While quarantined, the unclean member was to perform purification rites until the priest declared him or her “clean” again. For instance, in the book of Numbers and Leviticus it reads:

“The LORD said to Moses: ‘Order the Israelites to expel from camp every leper, and everyone suffering from a discharge, and everyone who has become unclean by contact with a corpse. Male and female alike, you shall compel them to go out of the camp; they are not to defile the camp in which I dwell.’" (Numbers 5:1-3) And a mother who had just given birth “shall not touch anything sacred nor enter the sanctuary till the days of her purification are fulfilled.” (Leviticus 12:4)

Now, this practice of religious exclusion possessed only symbolic value. In other words, that which was considered “unclean” was not actual sin. A physical deformity was not the cause of sin but neither did it have any spiritual effect upon the soul. And as for the purifications rites, it left the soul untouched. All of the Old Testament rituals did was forecast what was to come. But once Christ died for our sins and merited, for us, forgiveness from God, the rites became obsolete. This is exactly why the Letter to the Hebrews states the following:

“Where there is forgiveness of these, there is no longer offering for sin…[S]ince we have ‘a great priest over the house of God,’ let us approach with a sincere heart and in absolute trust, with our hearts sprinkled clean from an evil conscience and our bodies washed in pure water.” (Hebrews 10:18-22)

So what’s with all of the fuss in the Old Testament? Why have the Jewish people undergo rituals that had no effect upon the soul? Keep in mind that before Christ, the people of God and even the world to an extent, were on probation. Without the fellowship of the Holy Spirit, even the most loyal believers were mere servants of the Most High. They were not considered members of the household. But one very important service these Old Testament rituals performed was that they were a rehearsal for the good things to come.

In early Christianity and in the centuries to follow, the Catholic Church made repentance a prerequisite for receiving the Sacraments. The book of Sirach said, “Turn again to the Most High and away from your sin, hate intensely what he loathes…” The Church sustained this practice and perfected under the Sacrament of Reconciliation. Giving up sin and turning away from it was but first step in turning again towards the Lord. It is the condition upon which absolution by the priest is given. As Fulton Sheen would say, without a death to a lower level, we cannot arrive at a higher level of supernatural life. This was expected of every Catholic who wanted to following in the footsteps of Christ.

To be forgiven by God, contrition is necessary. But contrition is not just a movement of the heart, that is, a feeling of sorrow for one’s sins. No. Contrition must be followed with repentance in order for conversion to be genuine before the Lord. By mandating repentance, a clear distinction is made between holiness and sin. However, if repentance becomes optional- as it has in many parishes today –even the most serious of sins is perceived as being compatible with holiness. In other words, that which pleases God and that which offends God have existed side by side in the Church without the two being clearly separated. As such, what it means to be a good Catholic has never been less clear.

For centuries, the Church managed to separate- for all to see –the life of Christ from the life of sin. And when serious sin was committed by a Catholic, sin was left outside of the Church through repentance; sometimes public repentance. To forfeit serious sin was expected if one wanted to be a Catholic in good standing. And when obstinate sinners refused to repent, he or she was declared “unclean” and was “expelled from the camp.” This was so that the contagion sin would not be communicated to the Mystical Body of Christ, the Church. St. Augustine, in his Rule, puts it simply: “Should he refuse to perform his penance, and has not departed of his own accord, he must be cast out of your society. Nor is such treatment cruel, but merciful, for many must not be suffered to perish by the pestilent example of one.”

One may charge that expelling anyone from the Church- even if he refuses to repent- is unchristian and unloving. Quite the contrary! Our Lord, in no uncertain terms, laid down this pastoral mandate long before St. Augustine promulgated it in his Rule. Referring to obstinate sinners, he said, “If he refuses to listen even to the church, then treat him as you would a Gentile or a tax collector.” (Mathew 18:17) That is, treat him as an "unclean." or as an outsider. This, no doubt, is reminiscent of what God told Moses in the book of Leviticus and the book of Numbers. But in this context, we are dealing with real moral and spiritual realities; not just ritualistic symbolism. “Unclean” members of the Church who refuse to be made “clean,” are to be made outsiders. If the Christians in Corinth suspected otherwise, St. Paul removed any doubts when he said: “I wrote you in my letter not to associate with immoral people…But I now write to you not to associate with anyone named a brother, if he is immoral.” Then he adds: “Purge the evil person from your midst.” (I Corinthians 5: 9, 11, 13)

God has traced out a path that leads to him. He did this in the Old Testament for the express purpose that this same path would be traveled with the aid of the Spirit during the Christian era. For the longest time, that path was well trodden by the Catholic pastors. After all, our Lord Jesus, the Pastor of pastors, told his Church to take this path when confronted with serious sins and obstinate sinners. But recently, this path has been abandoned. The result is that Catholics have a hard time telling the difference between what is “unclean” and “clean.” Her local parishes shines less brightly because of it.