Category Archives: Fides et Ratio

Jun 13 – St Anthony of Padua, OFM, (1195-1231 AD), Doctor of the Church, Evangelical Doctor, Doctor of Scriptures, Terror of Infidels, Hammer of Heretics, Professor of Miracles, Finder of Lost Items

“St Anthony!!  St Anthony!!  Please come ’round!!  Something’s lost and can’t be found!!” is a popular Catholic ejaculation.

This excerpt is from the book, “Saint Anthony of Padua: The Story of His Life and Popular Devotions”, which was published in commemoration of the 100th anniversary of St. Anthony Messenger by Franciscan Father Norman Perry (1929-1999)

“Legends about Anthony abound. But let’s turn to the known facts about him.

Anthony was born in 1195 (13 years after St. Francis of Assisi) in Lisbon, Portugal and given the name of Fernando at Baptism. His parents, Martin and Mary Bulhom, apparently belonged to one of the prominent families of the city.

At the age of 15 he entered the religious order of St. Augustine. Monastery life was hardly peaceful for young Fernando, nor conducive to prayer and study, as his old friends came to visit frequently and engaged in vehement political discussions.

After two years he was sent to Coimbra. There he began nine years of intense study, learning the Augustinian theology that he would later combine with the Franciscan vision. Fernando was probably ordained a priest during this time.

The life of the young priest took a crucial turn when the bodies of the first five Franciscan martyrs were returned from Morocco. They had preached in the mosque in Seville, almost being martyred at the outset, but the sultan allowed them to pass on to Morocco, where, after continuing to preach Christ despite repeated warnings, they were tortured and beheaded. Now, in the presence of the queen and a huge crowd, their remains were carried in solemn procession to Fernando’s monastery.

He was overjoyed and inspired to a momentous decision. He went to the little friary in Coimbra and said, “Brother, I would gladly put on the habit of your Order if you would promise to send me as soon as possible to the land of the Saracens, that I may gain the crown of the holy martyrs.” After some challenges from the prior of the Augustinians, he was allowed to leave that priory and receive the Franciscan habit, taking the name Anthony.

True to their promise, the Franciscans allowed Anthony to go to Morocco, to be a witness for Christ, and a martyr as well. But, as often happens, the gift he wanted to give was not the gift that was to be asked of him. He became seriously ill, and after several months realized he had to go home.

He never arrived. His ship ran into storms and high winds and was blown east across the Mediterranean. Months later he arrived on the east coast of Sicily. The friars at nearby Messina, though they didn’t know him, welcomed him and began nursing him back to health. Still ailing, he wanted to attend the great Pentecost Chapter of Mats (so called because the 3,000 friars could not be housed and slept on mats). Francis was there, also sick. History does not reveal any meeting between Francis and Anthony.

Since the young man was from “out of town,” he received no assignment at the meeting, so he asked to go with a provincial superior from northern Italy. “Instruct me in the Franciscan life,” he asked, not mentioning his prior theological training. Now, like Francis, he had his first choice—a life of seclusion and contemplation in a hermitage near Montepaolo.

Perhaps we would never have heard of Anthony if he hadn’t gone to an ordination of Dominicans and Franciscans in 1222. As they gathered for a meal afterward, the provincial suggested that one of the friars give a short sermon. Quite typically, everybody ducked. So Anthony was asked to give “just something simple,” since he presumably had no education.

Anthony too demurred, but finally began to speak in a simple, artless way. The fire within him became evident. His knowledge was unmistakable, but his holiness was what really impressed everyone there.

Now he was exposed. His quiet life of prayer and penance at the hermitage was exchanged for that of a public preacher. Francis heard of Anthony’s previously hidden gifts, and Anthony was assigned to preach in northern Italy. The problem with many preachers in Anthony’s day was that their life-style contrasted sharply with that of the poor people to whom they preached. In our experience, it could be compared to an evangelist arriving in a slum driving a Mercedes, delivering a homily from his car and speeding off to a vacation resort. Anthony saw that words were obviously not enough. He had to show gospel poverty. People wanted more than self-disciplined, even penitent priests. They wanted genuineness of gospel living. And in Anthony they found it. They were moved by who he was, more than what he said.

Despite his efforts, not everyone listened. Legend has it that one day, faced with deaf ears; Anthony went to the river and preached to the fishes. That, reads the traditional tale, got everyone’s attention.

Anthony traveled tirelessly in both northern Italy and southern France—perhaps 400 trips—choosing to enter the cities where the heretics were strongest. Yet the sermons he has left behind rarely show him taking direct issue with the heretics. As the historian Clasen interprets it, Anthony preferred to present the grandeur of Christianity in positive ways. It was no good to prove people wrong: Anthony wanted to win them to the right, the healthiness of real sorrow and conversion, the wonder of reconciliation with a loving Father.

Public Preacher, Franciscan Teacher

Anthony’s superior, St. Francis, was cautious about education such as his protégé possessed. He had seen too many theologians taking pride in their sophisticated knowledge. Still, if the friars had to hit the roads and preach to all sorts of people, they needed a firm grounding in Scripture and theology. So, when he heard the glowing report of Anthony’s debut at the ordinations, Francis wrote in 1224, “It pleases me that you should teach the friars sacred theology, provided that in such studies they do not destroy the spirit of holy prayer and devotedness, as contained in the Rule.”

Anthony first taught in a friary in Bologna, which became a famous school. The theology book of the time was the Bible. In one extant sermon by the saint, there are at least 183 passages from Scripture. While none of his theological conferences and discussions were written down, we do have two volumes of his sermons: Sunday Sermons and Feastday Sermons. His method included the use of allegory and symbolic explanation of Scripture.

Anthony continued to preach as he taught the friars and assumed more responsibility within the Order. In 1226 he was appointed provincial superior of northern Italy, but still found time for contemplative prayer in a small hermitage. Around Easter in 1228 (he was only 33 years old), while in Rome, he met Pope Gregory IX, who had been a faithful friend and adviser of St. Francis. Naturally, the famous preacher was invited to speak. He did it humbly, as always. The response was so great that people later said that it seemed the miracle of Pentecost was repeated.

Padua Enters the Picture

Padua, Italy is a short distance west of Venice. At the time of Anthony, it was one of the most important cities in the country, with an important university for the study of civil and canon law. Sometimes Anthony left Padua for greater solitude. He went to a place loved by Francis—LaVerna, where Francis received the wounds of Jesus. He also found a grotto near the friary where he could pray in solitude.

In poor health, and still provincial superior of northern Italy, he went to the General Chapter in Rome and asked to be relieved of his duties. But he was later recalled as part of a special commission to discuss certain matters of the Franciscan Rule with the pope.

Back in Padua, he preached his last and most famous Lenten sermons. The crowds were so great—sometimes 30,000—that the churches could not hold them, so he went into the piazzas or the open fields. People waited all night to hear him. He needed a bodyguard to protect him from the people armed with scissors who wanted to snip off a piece of his habit as a relic. After his morning Mass and sermon, he would hear confessions. This sometimes lasted all day—as did his fasting.

The great energy he had expended during the Lent of 1231 left him exhausted. He went to a little town near Padua, but seeing death coming close, he wanted to return to the city that he loved. The journey in a wagon weakened him so much, however, that he had to stop at Arcella. He had to bless Padua from a distance, as Francis had blessed Assisi.

At Arcella, he received the last sacraments, sang and prayed with the friars there. When one of them asked Anthony what he was staring at so intently, he answered, “I see my Lord!” He died in peace a short time after that. He was only 36 and had been a Franciscan but 10 years.

The following year, his friend, Pope Gregory IX, moved by the many miracles that occurred at Anthony’s tomb, declared him a saint. Anthony was a simple and humble friar who preached the Good News lovingly and with fearless courage. The youth whom his fellow friars thought was uneducated became one of the great preachers and theologians of his day. He was a man of great penance and apostolic zeal. But he was primarily a saint of the people.

Miracles and Traditions of St Anthony

The reason for invoking St. Anthony’s help in finding lost or stolen things is traced back to an incident in his own life. As the story goes, Anthony had a book of psalms that was very important to him. Besides the value of any book before the invention of printing, the psalter had the notes and comments he had made to use in teaching students in his Franciscan Order.

A novice who had already grown tired of living religious life decided to depart the community. Besides going AWOL he also took Anthony’s psalter! Upon realizing his psalter was missing, Anthony prayed it would be found or returned to him. And after his prayer the thieving novice was moved to return the psalter to Anthony and to return to the Order, which accepted him back. Legend has embroidered this story a bit. It has the novice stopped in his flight by a horrible devil, brandishing an ax and threatening to trample him underfoot if he did not immediately return the book. Obviously a devil would hardly command anyone to do something good. But the core of the story would seem to be true. And the stolen book is said to be preserved in the Franciscan friary in Bologna.

In any event, shortly after his death people began praying through Anthony to find or recover lost and stolen articles. And the Responsory of St. Anthony composed by his contemporary, Julian of Spires, O.F.M., proclaims

“The sea obeys and fetters break
And lifeless limbs thou dost restore
While treasures lost are found again
When young or old thine aid implore.”

St. Anthony Bread is a term used for offerings made in thanksgiving to God for blessings received through the prayers of St. Anthony. Sometimes the alms are given for the education of priests. In some places parents also make a gift for the poor after placing a newborn child under the protection of St. Anthony. It is a practice in some churches to bless small loaves of bread on the feast of St. Anthony and give them to those who want them.

Different legends or stories account for the donation of what is called St. Anthony Bread. By at least one account it goes back to 1263, when it is said a child drowned near the Basilica of St. Anthony which was still being built. His mother promised that if the child was restored to her she would give for the poor an amount of corn equal to the child’s weight. Her prayer and promise were rewarded with the boy’s return to life.

Another reason for the practice is traced back to Louise Bouffier, a shopkeeper in Toulon, France. A locksmith was prepared to break open her shop door after no key would open it. Bouffier asked the locksmith to try his keys one more time after she prayed and promised to give bread to the poor in honor of St. Anthony if the door would open without force. The door then opened. After others received favors through the intercession of St. Anthony, they joined Louise Bouffier in founding the charity of St. Anthony Bread.

St Anthony and the Child Jesus

St. Anthony has been pictured by artists and sculptors in all kinds of ways. He is depicted with a book in his hands, with a lily or torch. He has been painted preaching to fish, holding a monstrance with the Blessed Sacrament in front of a mule or preaching in the public square or from a nut tree.

But since the 17th century we most often find the saint shown with the child Jesus in his arm or even with the child standing on a book the saint holds. A story about St. Anthony related in the complete edition of Butler’s Lives of the Saints projects back into the past a visit of Anthony to the Lord of Chatenauneuf. Anthony was praying far into the night when suddenly the room was filled with light more brilliant than the sun. Jesus then appeared to St. Anthony under the form of a little child. Chatenauneuf, attracted by the brilliant light that filled his house, was drawn to witness the vision but promised to tell no one of it until after St. Anthony’s death.

Some may see a similarity and connection between this story and the story in the life of St. Francis when he reenacted at Greccio the story of Jesus, and the Christ Child became alive in his arms. There are other accounts of appearances of the child Jesus to Francis and some companions.

These stories link Anthony with Francis in a sense of wonder and awe concerning the mystery of Christ’s incarnation. They speak of a fascination with the humility and vulnerability of Christ who emptied himself to become one like us in all things except sin. For Anthony, like Francis, poverty was a way of imitating Jesus who was born in a stable and would have no place to lay his head.

In Portugal, Italy, France and Spain, St. Anthony is the patron saint of sailors and fishermen. According to some biographers his statue is sometimes placed in a shrine on the ship’s mast. And the sailors sometimes scold him if he doesn’t respond quickly enough to their prayers.

Not only those who travel the seas but also other travelers and vacationers pray that they may be kept safe because of Anthony’s intercession. Several stories and legends may account for associating the saint with travelers and sailors.

First, there is the very real fact of Anthony’s own travels in preaching the gospel, particularly his journey and mission to preach the gospel in Morocco, a mission cut short by severe illness. But after his recovery and return to Europe, he was a man always on the go, heralding the Good News.

There is also a story of two Franciscan sisters who wished to make a pilgrimage to a shrine of our Lady but did not know the way. A young man is supposed to have volunteered to guide them. Upon their return from the pilgrimage one of the sisters announced that it was her patron saint, Anthony, who had guided them.

Still another story says that in 1647 Father Erastius Villani of Padua was returning by ship to Italy from Amsterdam. The ship with its crew and passengers was caught in a violent storm. All seemed doomed. Father Erastius encouraged everyone to pray to St. Anthony. Then he threw some pieces of cloth that had touched a relic of St. Anthony into the heaving seas. At once, the storm ended, the winds stopped and the sea became calm.

Teacher, Preacher, Doctor of the Scriptures

Among the Franciscans themselves and in the liturgy of his feast, St. Anthony is celebrated as a teacher and preacher extraordinaire. He was the first teacher in the Franciscan Order, given the special approval and blessing of St. Francis to instruct his brother Franciscans. His effectiveness as a preacher calling people back to the faith resulted in the title “Hammer of Heretics.” Just as important were his peacemaking and calls for justice.

In canonizing Anthony in 1232, Pope Gregory IX spoke of him as the “Ark of the Testament” and the “Repository of Holy Scripture.” That explains why St. Anthony is frequently pictured with a burning light or a book of the Scriptures in his hands. In 1946 Pope Pius XII officially declared Anthony a Doctor of the Universal Church. It is in Anthony“s love of the word of God and his prayerful efforts to understand and apply it to the situations of everyday life that the Church especially wants us to imitate St. Anthony. While noting in the prayer of his feast Anthony’s effectiveness as an intercessor, the Church wants us to learn from Anthony, the teacher, the meaning of true wisdom and what it means to become like Jesus, Who humbled and emptied Himself for our sakes and went about doing good.”

In St. Anthony we see the complete harmony of faith and reason, but also that “the wisdom of this world is folly with God. (1 Cor 3:19)” The world may tell us to search for our keys ourselves, unaided by useless prayers. But in light of the knowledge we have through faith, the most rational course of action is to beg for the assistance of the all-knowing & all-loving God, Who certainly knows where our keys are, and Who wishes to help us find them, since He ONLY wills our good through His love, and through the intercession of St. Anthony. The world may tell us that if we are going to find happiness, we must grasp it for ourselves. But through the intercession and teaching of St. Anthony, let us grow in the confidence that our salvation comes through faithfully following Jesus Christ, and Him crucified.

Love,
Matthew

Does God exist?

“Traditionally, Catholic theology makes use of a fair amount of philosophy when thinking about what God is…biblical revelation is not irrational and…it does not do violence to natural human reason…biblical revelation not only respects natural human reason. It also invites us to make use of natural human reason in the service of the revealed (Ed. biblical) truth.

…we might immediately ask a series of good philosophical questions, based on our ordinary experience of reality. Do we see signs, for example, in the ordinary realities around us (including ourselves) that things as we know them really are dependent for their existence upon another? Does the order of the world, as far as we can make it out, tend to suggest at least the possibility of an origin in divine wisdom? Does the physical world seem self-explanatory or could there be good reasons to think that the existence of the material world implies the necessary existence of something transcending matter?…the claim that revelation is compatible with natural reason requires at least that there is some kind of possible rational harmony between what we think about the world philosophically based on ordinary experience of the world and what we find being taught in the revelation of the Catholic faith.

…the traditional Catholic insistence on the “proofs for the existence of God” are not first and foremost about trying to gain universal consensus regarding the philosophical question of the existence of God. They are not even first and foremost about trying to show that it is rational to believe that God exists (though this is true and sometimes the arguments help agnostic people see this). The central aim of them, instead, is to show that there is a way of human thinking about God that can reach up toward God even as (or after!) the revelation of God reaches down to human reason, so that the two cooperate “under grace” or in grace. The point is that grace does not destroy human nature but heals and elevates it to work within faith in a more integral way. Thinking about the one God philosophically is meant, in Catholic theology, to be a form of humble acceptance of biblical revelation…This Catholic approach eschews then two contrary extremes: a fideism that would seek to know God only by means of Christian revelation (with no contribution of natural human reasoning about God), and a rationalism that would seek to know God only or primarily by philosophical argument, to the exclusion of the mystery of the revelation of God.5 Faith and reason are meant to work together in this domain, not stand opposed.

The Illative Sense

…The traditional Catholic arguments for the existence of God are not geometrical proofs derived from self-evident axioms, but are something more elevated and deal with a subject matter that is more elusive. They function primarily as intellectual discernments about the nature of reality as we perceive it all the time. They begin from things around us so as to perceive the necessity of a transcendent origin, God the creator, Who remains hidden and hence not immediately subject to the constraints of our “clear and distinct ideas.” That is to say, thinking about God is realistic and philosophical, but it also seeks to acknowledge the numinous character of our existence and the ways that our limited, finite being points toward something transcendent, necessary, and eternal, which is the cause of our existence. Thinking about God in this sense is difficult for the human mind, not because theology is soft-headed, but simply because the subject matter is so elevated and not intrinsically capturable in the way mathematical or empirical topics are.

There are many ways of approaching the question of God philosophically, and the Catholic tradition has given rise (and continues to give rise) to a multitude of rational arguments, some of which are incompatible with one another (such that intense philosophical dispute occurs continually within the Catholic faith, a sign of its respect for the autonomous development of philosophical reason). There are arguments from the metaphysical structure of reality (the being of the world), arguments from beauty, from the very idea of God as perfect (Anselm’s famous ontological argument), from the order of the world, from the moral drama of human existence, from the desire of man for an infinite good, and others as well. Aquinas is often said to have given five demonstrations of the existence of God, but in fact he gives between fifteen and twenty arguments in various locations in his work.6 Many of these have their roots in previous thinkers, particularly Plato, Aristotle, Avicenna, and a host of patristic authors.

It is important to note that more than one argument or philosophical way of thinking about God can be true simultaneously. There are various routes up the mountain, so to speak. This is because the world around us is complex and so the complexity of the world can “bespeak” or indicate God in different ways. It is one thing, for example, to note that the existence of interdependent physical realities requires a transcendent, non-physical cause. It is another thing to note that the human being is marked inwardly by a dramatic struggle between moral good and moral evil. These two truths can be indirect indications of the mystery of God distinctly, but also in a simultaneous and convergent fashion. Various truths we come to about the world converge to suggest a larger overarching truth.

This is the case not only for arguments for the existence of God, but also for our larger perspective on religious and cosmic questions more generally. Atheists, for example, often inhabit intellectual traditions of argument that attempt to explain a variety of truths from within a diverse but convergent set of unified theories: “The Bible is a purely human book.” “There are no good philosophical arguments for the existence of God.” “The problem of evil mitigates against claims to the contrary.” “All that exists is in some way purely material.” “Human origins are explicable by recourse to a materialist account of the theory of evolution.” “Whatever moral or aesthetic truths there are within human existence are best safeguarded by secular political systems.” These are all very different claims but they are held by many people as a set of convergent, interrelated ideas about reality, and the more one holds to a greater number of them, the more the others may seem plausible or reasonable. This is something like what John Henry Newman referred to as the “illative sense” of rational assent to the truth.7 We tend to see things in sets or groups of collected truths. Meanwhile, such complex deliberations touch upon the cords of our heart. We are affected by what we want to be true, or what we want not to be true, by our unconditional desire to find the truth or our fears of inconvenient truths. Otherwise said, the heart is both affected by and affects our thinking about major questions like atheism or the existence of God, because there are implications for other aspects of our life and our overall take on reality in a broad sweep of domains.

This is why thinking about the one God is often, for each of us, deeply interrelated to (even if logically distinguishable from) a whole host of other issues…

…Straightforward philosophical reflection about God, then, has its own integrity as a form of argument, or reasoning, but it is also embedded within a web of existential concerns and reflection on a wide array of issues pertaining to reality. The plausibility of believing one thing, especially a truth about God, is connected to the plausibility of believing a great deal of other things.”

-White, OP, Rev. Thomas Joseph. The Light of Christ: An Introduction to Catholicism (Kindle Locations 1223-1247, 1251-1285, 1288-1291). Catholic University of America Press. Kindle Edition.”

Faith has implications.  Belief is consequential, in SO MANY ways!!!  But, so too, atheism.  Like it, or not.  Eternally??  🙂  Not choosing is a choice.  Jesus compels a choice.  Which do you choose?

Aut Deus, aut malus homo.

Love,
Matthew

5. See here the classic Catholic statement on faith and reason in the document of the First Vatican Council, Dei Filius, April 24, 1870, and the Catechism of the Catholic Church, pars. 27–43.
6. On Aquinas’s varied arguments for the existence of God, see John Wippel, The Metaphysical Thought.
7. John Henry Newman, An Essay in Aid of a Grammar of Assent, chap. 9.

Risks & facts of gender dysphoria

“Those who can make you believe absurdities, can make you commit atrocities.” ~ Voltaire

School administrators and board members terrified of expensive lawsuits are capitulating to the demands of “gender”-confused adolescents. Parents are capitulating to the disordered thinking of their children, terrified that if they don’t, their children will commit suicide. Their fears are stoked by a deeply flawed study that is grossly misunderstood.

1.) No one knows what causes gender dysphoria. While some subscribe to “brain sex” theories of causation (for which there is no proof) or believe that intrauterine hormone exposure causes the development of gender dysphoria, there are other possibilities, including pubertal changes (e.g., early breast development in girls can lead to unwanted male attention that results in girls feeling uncomfortable with their female bodies); autism; sexual abuse; childhood trauma ; family dysfunction; and excessively rigid gender roles. Moreover, even a discovery that biochemical factors influence the development of feelings about gender would not mean that chemical and surgical treatments are appropriate responses to gender dysphoria.

2.) Gender dysphoria can diminish, resolve, or be treated in less drastic ways than the “trans”-affirming protocol that involves chemical and surgical interventions for a non-medical problem (i.e., puberty is not a medical problem). The best research to date suggests that upwards of 80% of gender-dysphoric children will “desist,” that is, their gender dysphoria will resolve and they will accept their bodies, unless their rejection of their natal sex is affirmed by their environment.

3.) There’s been an explosion in the numbers of children and teens identifying as “transgender,” including teens who never before exhibited signs of gender dysphoria. This latter phenomenon, which affects primarily teen girls, has been called “rapid onset gender dysphoria.” Some parents are reporting that their children have several friends who identify as “trans,” and some are reporting that their children self-diagnosed after spending time on the Internet where they encountered videos or chat rooms in which young people describe their gender dysphoria or “trans” identity. Many believe the dramatic increase in this profoundly unnatural phenomenon results from “social contagion,” which tends to affect adolescents much more than adults.

4.) The medical community admits it has no idea whether pathologizing healthy sexual development and setting children and teens on a path of lifetime risky medical treatments will help them, and they have no idea if these children will grow up to regret their “transitions.”

5.) Gatekeeping is lax. Gatekeeping is the process that determines who accesses “trans”-affirming medical treatment like prescriptions for cross-sex hormones. Parents and former “trans”-identified men and women criticize the mental health community for failing to take adequate medical and mental health histories of new patients that might reveal “co-morbidities” (i.e., the simultaneous presence of more than one chronic disease or condition in a patient) prior to prescribing cross-sex hormones or making surgery referrals. Some young gender-dysphoria sufferers are able to get prescriptions for opposite-sex hormones after just a couple of visits with a doctor. Worse, the pressure is mounting from the “trans” cult to eliminate gatekeeping entirely, even for minors.

6.) Puberty-blockers carry serious known health risks, and long-term effects are unknown. Kaiser Health News recently wrote about one of the primary puberty blockers administered to gender-dysphoric children: Lupron. Lupron is thought to cause osteopenia (bone-thinning), osteoporosis (bone loss), degenerative disc disease, fibromyalgia, and depression. Due to the number and nature of complaints received, the FDA is now reviewing the safety of Lupron.

7.) “Progressives” argue that the effects of puberty blockers are reversible and merely buy gender-dysphoric children time to figure out their “gender identity.” What they don’t share is that the vast majority of children who take puberty blockers move on to cross-sex hormones. In contrast, as mentioned earlier, upwards of 80% of gender-dysphoric children who do not take puberty blockers or socially transition eventually accept their sex. Preventing the process of puberty to proceed naturally not only interferes with the biological and anatomical development of children but also changes he social experiences that attend puberty.

8.) Cross-sex hormones are risky and lifetime effects unknown. Voice changes, sterility, and hair growth patterns (including male pattern baldness in women who take testosterone) are irreversible. Side effects and long-term health risks for women who take testosterone include a decrease in good cholesterol (HDL), an increase in bad cholesterol (LDL), an increase in blood pressure, a decrease in the body’s sensitivity to insulin, weight gain, possible increase in risk of heart disease (including heart attack), stroke, and diabetes. The side effects and long-term health risks for men who take estrogen include liver damage and disease, blood clots, stroke, diabetes, gall stones, heart disease, prolactinoma (a cancer of the pituitary gland that can, in turn, damage vision), nausea, and migraines.

9.) Many gender-dysphoric girls bind their breasts much like Chinese women used to bind their feet. “Chest-binding” carries serious health risks including compressed ribs, which can cause blood flow problems and increase the risk of developing blood clots. Over time, this can lead to inflamed ribs (costochondritis) and even heart attacks due to decreased blood flow to the heart, fractured ribs that can lead to punctured and collapsed lungs, and back problems.

10.) Boys under 18 can have vaginoplasty in which they are castrated and the skin from their penises and scrotums used to fashion the likeness of a vagina and labia. A surgeon, in effect, turns a boy’s penis inside out, with the outside skin of the penis becoming the lining of the “neovagina.” Alternatively, boys can have “intestinal” or “sigmoid colon” vaginoplasty, which uses part of their intestines to construct “neovaginas.” A 2015 study showed that between 12-43% of patients who had vaginoplasty experienced “neovaginal” narrowing, and 33% experienced “changes in urine stream and heightened risk of urethral infection.”

Bottom surgery for girls who pretend to be boys is more complicated and has less satisfactory results. It first requires a hysterectomy followed several months later by phalloplasty which requires skin grafts taken from the forearm or thigh to create a penis that has no capacity for producing an erection. Therefore, patients who want to have intercourse will need penile implants, the most common of which requires the most skill to use, has the highest complication rate (50% must be removed due to complications), and must be replaced every 3-15 years.

WARNING!!!!!!   CAUTION:  GRAPHIC VIDEOS & CONTENT

Minor girls can also get double mastectomies as young as 15 years old.

All surgeries carry risk, but teens and young adults are having these life-altering, risky procedures—not to treat a disease—but to alter normal, healthy processes and mutilate healthy anatomy.

11.) Several studies reveal that the majority of “trans” identifying adults desire to have their own biological children, and yet minors are being given cross-sex hormones that leave them permanently sterile. Further, “it is not currently possible to freeze immature gametes.”

12.) There is a growing “detransitioning” movement. Detransitioners are men and women of diverse ages who regret having taken cross-sex hormones and amputated healthy body parts. Many have come to understand the cause or causes of their gender dysphoria and feel sorrow over the irreversible damage they have done to their bodies. Their stories, easily available online, are painful to hear.

13.) Research into gender reversal transitions is stymied by political pressure from “trans” activists.

What is now commonly understood is that brain development is not complete until about age 25.

“The rational part of a teen’s brain isn’t fully developed and won’t be until age 25 or so…. Adults think with the prefrontal cortex, the brain’s rational part. This is the part of the brain that responds to situations with good judgment and an awareness of long-term consequences. Teens process information with the amygdala. This is the emotional part.

In teen’s brains, the connections between the emotional part of the brain and the decision-making center are still developing—and not necessarily at the same rate. That’s why when teens experience overwhelming emotional input, they can’t explain later what they were thinking. They weren’t thinking as much as they were feeling.”

Culture is providing a lens through which young people with still developing brains interpret their experiences of discomfort with their bodies. This lens is distorting common, usually transient experiences.

As months and years pass, more men and women will tell their stories of anger and sorrow at being deluded and betrayed as children by ignorant and cowardly adults—some of whom cared more about lawsuits than about children.

So, when your school administration and board decide to allow objectively male students into girls’ private spaces or vice versa, ask them if they will accept some measure of responsibility for facilitating confusion and error when ten or twenty years from now, the “trans” ideology is exposed as one of the great pseudo-scientific errors in American history along with Freud’s theories of psychosexual development, false memory syndrome, and lobotomies.

For more information about detransitioning, watch these Youtube video clips:

Love & truth,
Matthew

Faith, reason, & mystery

Many cogent Catholic lines of thought, taken towards their logical conclusion end in “…it’s a mystery.” Granted, somewhat unsatisfying, but accurate. When the Church, or a well formed member of hers, uses the “mystery”, their meaning in using this word is 180 degrees inverted from our common usage of this word. The Catholic definition of the word “mystery” is: not something which cannot be known, but, rather, something which can be infinitely known.

-by Br Elijah Dubek, OP

“It is tempting for the contemporary Catholic, especially an enthusiastic apologist, to try to explain and to prove the faith to others. I know many, myself included, who have discussed the faith with family or friends who have fallen away or even simply have a question to ask: nearly always, I overdid it. We want to recommend a great book to them, answer their questions, or take away all their intellectual obstacles to belief. After all, if everyone knew how reasonable our faith is, they would stop fighting it and hop on board, right? St. Thomas Aquinas cautions us against this method, “lest anyone, presuming to demonstrate what is of faith, should bring forward reasons that are not cogent, so as to give occasion to unbelievers to laugh” (Summa Theologiae). This is not merely a cautionary measure for those who simply do not know the reasons, as if he is telling us to leave the arguments to the experts. Rather, St. Thomas wants to safeguard the divine origin of faith, “that your faith might not rest in the wisdom of men but in the power of God” (1 Cor 2:5).

Following this, the First Vatican Council declared, “There is a twofold order of knowledge, distinct both in principle and in object” (Dei Filius, Ch. 4). On the one hand, there is natural knowledge, which progresses from human reason as its principle and reaches toward its appropriate truths (those which we can discover through experience, argumentation, etc.). The other order is supernatural, bestowed on us through the divine gift of faith, revealing to us truths beyond our natural capacity. Indeed, Dei Filius insists that “there are proposed to our belief mysteries hidden in God, which unless divinely revealed cannot be known.” Furthermore, the supernatural order can grant us certitude even about some truths within the realm of reason.

The First Vatican Council and St. Thomas want us to recognize the distinct spheres of faith and reason, while realizing that the subject matter does indeed overlap at times. For example, we can know that God exists by reason and by faith. Natural reason can arrive through argumentation concerning the origin, conservation, and governance of creation to the certainty of the existence of God (with much difficulty, the admixture of error, and only after a long time, St. Thomas tells us). Reason is confident because of the soundness of one’s argument and understanding. Through faith, on the other hand, we believe in God because God revealed himself to us. Faith’s confidence rests in God, trusting not in our own ability but in God’s testimony.

While faith can certainly overlap in content with reason, we should remember what Vatican I told us: “There are proposed to our belief mysteries hidden in God, which unless divinely revealed cannot be known.” Far beyond reason’s reach, faith receives mystery. We should not depreciate these mysteries, as if we can penetrate them without divine assistance. After all, these mysteries are hidden in God! Far from discouraging us from seeking to understand, the recognition of the hidden, inaccessible character of mystery should teach us how precious faith is. Even if only “in a mirror dimly” (1 Cor 13:12), faith enables us to see these hidden mysteries. Let us dwell in these mysteries through faith, awaiting the day we may see the Lord face-to-face forever.”

Love, living with you the mystery,
Matthew

Coincidences 3

“It turns out that planet Earth is no less a miracle than the universe. Earth is just the right distance from the sun for life to exist: If it were a little closer, the water would boil away; if it were a little farther away, all the water would freeze. And Earth’s orbit must be circular rather than elliptical1.

The atmosphere is permeable enough to let poisonous methane and ammonia escape, while holding on to life-sustaining and slightly larger water vapor. Meanwhile the sun’s luminosity has increased 35 percent since life was first introduced on the earth, and this has been matched, step by step, with a clearing of the earth’s atmosphere and a gradual decrease in the “greenhouse” effect.”

From Atheism to Catholicism: Nine Converts Explain Their Journey Home (Kindle Locations 1094-1100). EWTN Publishing, Inc. . Kindle Edition.

1 Like all planets in our solar system, the Earth is in an elliptical orbit around our Sun. In Earth’s case, its orbit is nearly circular, so that the difference between Earth’s farthest point from the Sun and its closest point is very small.

Love & science,
Matthew

Coincidences 2

“God cannot lie or deceive, the words of the Bible and the facts of nature must agree. If they appear to disagree, then either the Scripture has been misunderstood or the science is wrong. A good example of this is the apparent disagreement between the first chapter of Genesis and the discoveries of science. Young Earth Creationists understand Scripture to say that the earth was created in 6 24-hour days roughly 6,000 years ago, but science says that the earth is 4.54 billion years old. These young-earth believers base their timeline on a translation of the Hebrew word yom as a literal 24-hour day. But this is only one possible translation. Yom can also be understood to mean a 12-hour day (sunrise to sunset), a portion of the daylight hours, or a finite but extended period of time (such as, in English, “the day of the dinosaur”). If one takes yom to mean a finite but extended period, then Scripture and science can be brought into accord!…

…Science tells us that the earth is 4.54 billion years old and that life first appeared here 3.83 billion years ago — literally at the first moment in the earth’s history that would allow its presence. The nucleated cell arrived 1.2 billion years ago, again in a sudden event. At the beginning of the Cambrian Period, 542 million years ago — the equivalent of day 5 in the Genesis account — came biology’s big bang. There was an explosion of highly organized life forms for which not a single ancestral fossil can be found. The Precambrian strata of rock is perfectly suited for the preservation of these transitional species that Darwinism predicts, but they are not there. In a geologic flash — two to five million years — five thousand species suddenly appeared — not single-cell organisms but highly organized animals with skeletons, shells, nervous systems, and complex eyes.

It is hard to see how Darwinian evolution — that is, gradual descent with modification — could explain this rapid appearance, in which most major categories of animals emerged. Even if one day it is discovered how such rapid evolution could have occurred, that would only demonstrate how God accomplished His creation.

What struck me as an agnostic was the fact that advanced life occurred at the precise moment conditions occurred on Earth that would allow for it. Paleontologists Niles Eldredge and Stephen Gould have pointed out that the fossil record shows that species remained in extended periods of stasis followed by quantum jumps in which species disappeared and were replaced suddenly by more advanced ones. The actual record of the appearance and development of life on Earth does indeed present a huge problem for the atheist and the agnostic.”

From Atheism to Catholicism: Nine Converts Explain Their Journey Home (Kindle Locations 1018-1027, 1079-1093). EWTN Publishing, Inc. . Kindle Edition.

Love & science,
Matthew

Coincidences

“The universe is conspicuously well organized for human existence and has all the necessary and narrowly defined characteristics to make man and his sustained survival possible. It would take a book to explain all these parameters, so I will list just a few that demonstrate the point.

If the “strong nuclear forces” that hold protons and neutrons together were 2 percent weaker, only hydrogen would exist, and nothing like the universe we know would be possible. And if they were 0.3 percent stronger, hydrogen would be rare and life would be impossible.

The neutron is 0.138 percent more massive than the proton, and at creation seven times more protons were created than neutrons. If neutrons were 0.1 percent more massive, so few neutrons would have emerged from the big bang that life would not have been possible. If neutrons were 0.1 percent less massive, the universe would have collapsed into neutron stars or black holes — and again, life would have been impossible. Nobody knows why neutrons are larger — except that this is necessary to allow the universe to exist and support life.

Unless the number of electrons in the universe is equivalent to the number of protons to an accuracy of one part in 10^37 or better, electromagnetic forces would have overcome gravitational forces, and so stars and galaxies would have never formed. With that many dimes — ten to the thirty-seventh power — you could cover North America, with the dimes stacked to the moon, and do this a billion more times. If you colored one dime red and blindfolded yourself, your chance of picking it out would be 1 in 10^37!

The expansion rate of the universe determines what kinds of stars, if any, are able to form. If the rate of expansion were slightly less, the whole universe would have collapsed before any sun-type stars could have settled into stability. If the universe were expanding slightly more rapidly, no stars or galaxies could condense. According to the theoretical physicist Alan Guth, this expansion rate must be fine-tuned to an accuracy of one part in 10^55. As massive as that number is, the gravitational constant must be fine-tuned to one part in 10^60, and dark energy density to one part in 10^120. To get an idea of just how large these numbers are: The number of cells in the human body is roughly 10^14, and the number of seconds since time began 13.8 billion years ago is only 10^20!”

From Atheism to Catholicism: Nine Converts Explain Their Journey Home (Kindle Locations 1049-1072). EWTN Publishing, Inc. . Kindle Edition.

Love & science,
Matthew

Jn 18:38 & the Dictatorship of Relativism

“I have known many men who wished to deceive, but none who wished to be deceived.”St. Augustine, Confessions


Br Jordan Zajac, OP

“Fake news” has become big news in recent months. How could the proliferation of deliberately fabricated articles be a good thing?

It’s in the outcry against fake news, coming from both liberal and conservative corners. The clamoring is good the way a person’s recognizing the symptoms of a serious illness is good. Those symptoms alert him that things are not the way they ought to be. Similarly, the concern over fake news affirms that what gets reported as factual should indeed, uh, you know, conform to reality.

This assertion shouldn’t require a robust defense. And yet…

Ours is a world where various ideologies seek to distort—and the dictatorship of relativism strives to corrupt—the truth and its integrity. Contrary to St. Augustine’s observation above, some of our contemporaries do indeed “seem to want to be lied to.” And therefore, any defense of the existence of some objective truth—the truth that we all have the natural capacity, desire, and right to know—is a great thing. Remember, “post-truth” was the Oxford Dictionaries Word of the Year for 2016. But even in this post-truth era, when veritas seems to have been taken off the menu, we do not stop hungering for it. “[T]he absence of truth,” Robert Cardinal Sarah asserts, “is man’s real poverty.” We would starve without it.

Another reason why fake news has proven so unsettling is because it draws attention to a simple but seldom-considered reality: we rely heavily on the testimony and authority of others to arrive at the truth.

We certainly prefer to find truth by means of personal verification: Let me see it with my own eyes. Or better yet, I’ll run some experiments. Then I’ll have certitude.

Nevertheless, there are limits to how much can be found out by personal verification. I cannot, for example, verify the precise month, day, and year I was born. I was there, of course, but I have to accept the testimony of others that it happened when and where it happened. I can’t be certain, strictly speaking. All I can do is rely on the strength of others’ testimony. I have to trust.

We accept many more truths on the basis of witnesses and testimony than we do on personal verification. “Nothing would remain stable in human society,” St. Augustine observes, “if we determined to believe only what can be held with absolute certainty.” Indeed, it would be impossible to live a functional human life without accepting anything on the basis of another’s word.

Another word for this assent to others’ testimony is faith.

We all live by faith.

Faith is often misconstrued as believing in something in the face of evidence to the contrary, or in something for which evidence cannot be provided. But essentially faith involves giving assent based on some intellectual process. When we defer to another with expertise or believe a person’s testimony, do we do so unthinkingly? On the contrary, we do so critically. Reason helps us weigh, evaluate, interpret, and explain what we believe and why. Faith and reason are not only compatible, but they work together all the time. By them we are properly conformed to reality. By them we form our convictions.

As Christians, our conviction is that the fullness of truth is a Person: Jesus Christ. Faith in Him is a gift (CCC §153), but at the same time God has supplied various signs and aids to faith: Scriptural testimony, Tradition, the Church’s apostolic foundations, her survival and spreading, the holiness of the saints, the witness of the martyrs, the intelligibility of doctrine, miracles, answered prayers, beautiful liturgy, the sacraments. All of these testify, in different ways, to the truth of the Faith. God has spoken the truth to us, and therefore we can have faith in supernatural realities.

The early Church saw her fair share of fake news. The chief priests, for example, put their own spin on the truth of the Resurrection. St. Matthew exposed this false narrative (the chief priests “can’t even lie plausibly!”, remarked St. John Chrysostom), subsuming it into his proclamation of the good news.

Increased sensitivity to falsehood is a good thing. If truth-seeking leads to Truth-seeking, as far as today’s fake news is concerned, it will have actually been great news indeed.”

Love & His Truth, He is Truth,
Matthew

Lacordaire, OP, (1802-1861) – a model for the New Evangelization (terminer)

“So what happened to Lacordaire? His conferences at Notre Dame were well received despite thinly veiled threats against his life by the King, and his fame steadily grew throughout France. After the revolution of 1848, without his campaigning, he was even elected to the French parliament. However, in his attempt to rise above political parties, and, in his words, “preach the great truths of the Gospel to all factions,” he was rather unsuccessful. He resigned two weeks after taking office. Furthermore, his efforts in the Dominican Order encountered numerous setbacks, both from within and without. Yet, by the time of his death the Catholic Church and the Dominican Order in France were flourishing again.

I think Lacordaire’s example here is of great value in two ways. First, no matter how bad we think things may be, Christ still comes to redeem us. Lacordaire was given the grace to help bring the Faith back to a country that had been massacring nuns in the streets. It can be tempting to view one’s own era as being unique, but just look to history. The Church has always been persecuted, (Ed. and Christians have always frustrated, annoyed, and betrayed other Christians and Jesus, just like Judas. ‘Put no trust in princes, [or princesses, for that matter.]’ cf Ps 146:3) but rather the faithful Christian is called to proclaim that the world has an authority greater than any human government (Ed. or human leaders, even Church leaders). And that authority became man 2,000 years ago in order that we might have true life and freedom in His saving power. (Kyrie Eleison)

Second, Lacordaire gives us an example of what the New Evangelization should look like. His talks are not heavily theological, but more inviting and apologetic. With regard to his conferences at Notre Dame he stated: “It seemed to me that we should not go to metaphysics, nor history, but set foot on the soil of the living reality and seek traces of God.” He re-presented a good that had been rejected. People could see all around them how efforts to organize society without God always end with dissatisfaction and craziness. Lacordaire was able to show them, on their own terms, how to find what they were truly after.

On a personal note, I first became interested in Lacordaire when I was in France several years ago. In the Louvre, in the wing containing many of the most famous pieces from the time of the Revolution, is a portrait of Lacordaire. He was placed at the end, at the far side of the hall. He is portrayed standing upright, arms folded, wearing his outlawed Dominican habit, and looking out confidently. It is almost as if he is placed to watch over the rest of the excesses of the revolutionary age. He came calling his people back to the truth of the Gospel and faith in Christ Jesus. It seems fitting to give him the last word:

‘Let us all stand together, whoever we may be, believers and unbelievers. Let us stand up, believers, with feelings of respect, admiration, faith, love, for a God who has revealed Himself to us with so much evidence, and Who has chosen us among men to be the depositaries of that splendid manifestation of His truth! And you who do not believe, stand up also, but with fear and trembling, as men who are but as nothing with their power and their reasoning, before facts which fill all ages, and which are in themselves so full of the power and majesty of God!’“(1)


-postal commemoratives of Pere Lacordaire’s centenary of his death

Faith, Hope, Love,
Matthew

(1) Br Constantius Sanders, OP

Lacordaire, OP, (1802-1861) – revert & apologist (partie trois)

“In Book 1 of the Summa contra Gentiles, St. Thomas Aquinas discusses the mode of inquiry taken up in theological study. He distinguishes two types of truth which the theologian seeks to understand. The first is that which unaided reason can know on its own. These arguments have demonstrable proof, and demand assent from all who understand them. Arguments like these, such as the (Ed. cosmological, if you subscribe to that type) proofs for the existence of God, or that 2+2=4, can be carried out without the light of faith. The second type of truth is that which surpasses reason and is only known by faith. These truths are above our natural capacities of understanding and we rely upon God’s revelation to know them.

There can be a temptation then to believe that truth is somehow divided and separate: that there is a truth of reason and a truth of faith. These two truths propose different ideas and are accepted variously. Faith becomes opposed to reason, and thus becomes the enemy of a supposedly rational people. Only a generation before Lacordaire, the Cathedral of Notre Dame had been desecrated by the revolutionaries and turned into the “Temple of Reason.” The scene must have been striking. It represented the supposed fall of religion, having been overcome by pure and unfettered reason.

Yet, for St. Thomas, this presents us with a false dichotomy. Faith and reason are not fundamentally opposed, but rather two sources to gain true knowledge. Both come from one source, God. Truth is twofold only for us, by our manner of coming to know it. Yet truth is fundamentally one, for it has one source, God. God is the source for all truth, whether we come to know it by natural abilities or as inspired by Faith. As truth has one source, no two truths can ever contradict each other. A truth of faith can never be contradicted by a truth gained through reason, nor vice versa.

Thus, Voltaire’s critique of the unreasonableness of Christians is itself against truth. Faith elevates what we can know. St. Thomas argues further in the Summa contra Gentiles that it is most unreasonable to assert that we cannot assent to truths which are above reason. We are not the arbiters of Faith, but trust in the inner coherence of the unity of the created world. While some Christians have certainly been guilty of denying rational truths, the real task remains to show the compatibility between Faith and reason. Lacordaire presents us with an example of how this should be done.

In an age not unlike ours, where men seek first to be free, Lacordaire came proclaiming that it was only in God that one could achieve real freedom. This is attained in being released from real bondage. The world was, and remains, captive to sin. What the Incarnation brought was redemption, merited by the blood of Christ. In order to have true freedom, the dream of the Enlightened world, one first needs salvation. Lacordaire showed that only in Christ would the modern ideals, correctly understood and moderated, ever be achieved.

While apologetics as a subject might not be particularly popular today, it still has a place in Catholic theology. Lacordaire provides us an example of how this can be carried out. There are some foundational principles which we can learn from him.

First, good apologetics address the questions that people are really asking in a mode that they understand. In an age like ours, where men seek first to be free, Lacordaire came proclaiming that it was only in God that one found true freedom. It was not “a law of bondage” that some had claimed. He also used numerous external references to history, psychology, philosophy, poetry, and literature to illustrate his points to his own particular audience. A good apologist has to meet people where they are, speaking in a way they can understand, answering the questions people are asking. Dominicans seem uniquely qualified to respond to such questions. A life lived both in prayer and study, as well as in an apostolate, allowed Lacordaire to best confront the issues of his time.

Next, apologetics done rightly show that answers to life’s deepest questions can only be found in the Catholic Church. This is what we preach to a world looking for redemption. Lacordaire gave his orations with expressiveness and enthusiasm, emphasizing that values familiar to his own day and age: liberty, equality, fraternity, patriotism, self-giving, and a sense of sacrifice, could only be truly achieved within the Catholic Church. As he argued, “The Church had the words reason and liberty on her lips when the inalienable rights of the human race were threatened with shipwreck.” Finally, perform apologetics from a position of charity and humility. Nothing is more off-putting to modern man than a position of assumed authority. Again, Lacordaire: “Real excellence and humility are not incompatible one with the other, on the contrary they are twin sisters.” We have to show that we too are pursuing truth, like all people, and that we want to find it with them. The Catholic Church has provided us with answers, and we merely want to share them.”(1)

Faith, Hope, Love,
Matthew

(1) Br Constantius Sanders, OP