Category Archives: Chastity

The Second Deadly Sin: Lust


-in Dante’s Purgatorio, the penitent walks around with flames to purge themselves of lustful thoughts.


-by Br Jordan Zajac OP

“We tend to equate lust with physicality—with the flesh. But it’s actually mental as well. That is, sexual vice harms the intellect. After all, humans are composite creatures: an irreducible unity of body and soul. Therefore the bad choices we make will damage them both.

The impact of lust upon the mind is something Shakespeare captures with typical genius in a poem known as “Sonnet 129.” What the speaker of this poem offers is a sustained reflection on the experience of submitting to unruly sexual passion:

Th’expense of spirit in a waste of shame
Is lust in action, and till action, lust
Is perjured, murd’rous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust;
Enjoyed no sooner but despisèd straight,
Past reason hunted, and no sooner had,
Past reason hated as a swallowed bait
On purpose laid to make the taker mad:
Mad in pursuit and in possession so,
Had, having, and in quest to have, extreme;
A bliss in proof, and proved, a very woe,
Before, a joy proposed, behind, a dream.
All this the world well knows yet none knows well
To shun the heaven that leads men to this hell.

Essentially the speaker here is contrasting the anticipated pleasure of lustful desire, which compels him to pursue it, with the emotional and moral havoc it wreaks. As soon as it is enjoyed, it is despised.

Depictions of this dynamic can be found in plenty of other literary works. But in this poem there is something more going on. Shakespeare just gets it. For he is showing how lust is actually all about irrationality. Lust is “past reason.” That is, lustful deeds are,

Past reason hunted, and no sooner had,
Past reason hated…

There’s the desire before and the dejection afterwards, all because one allows passion to overrule one’s better rational judgment. Lust is frustrating and demoralizing because it robs your reason of its proper role in ordering the passions. Passion wins, and therefore I lose. It’s a flummoxing paradox. Having enjoyed what you thought you wanted so badly, you just sit there, befuddled intellectually and feeling empty emotionally. Why did I do that? It’s supremely regrettable to succumb to passion in this way. As an ancient Latin maxim puts it: “Post coitum omne animalium triste est”—After sex, all animals are sad. If it’s not real sex—that is, virtuous sex—then yes.

Lust makes one sad. Until it doesn’t anymore.

Indulged in long enough, lust instead leaves one stupid, as the philosopher Edward Feser puts it. Recall what reason does for us: it affords us the power to understand reality. To understand truth and goodness. Drawing on Aquinas, Feser explains that if you take pleasure in something that’s actually unhealthy or a false good (“Past reason hunted”), this dulls the mind’s capacity to recognize what is authentically good and true. To habitually indulge one’s lustful appetite, Feser explains, “will tend to make it harder and harder for one to see that [this indulgence is] disordered.” Lust makes you impervious to what’s really going on. You’re absorbed in a false good (one that delivers intense pleasure), refusing to admit any problem, blind to reality.

Lust has the power, in other words, to stop making you feel sad. So it is no longer “past reason hated.” It’s not hated but rather embraced, wholeheartedly and unthinkingly.

The speaker in “Sonnet 129” claims “the world knows well” the phenomenon he’s describing (even if people still struggle to resist lustful urges). But does that seem accurate for us today? It would seem that plenty of people don’t know what Shakespeare is describing. Many are self-satisfied slaves to lust. Hey, do whatever feels right!

The situation was more or less the same in Shakespeare’s time. (You don’t need to read a whole lot from the English Renaissance before realizing that.) And that phenomenon of shamelessly embracing lust is in fact at the heart of Shakespeare’s moral project in “Sonnet 129.” This poem gives marvelous voice to the sense of shame that ought to be there. It is seeking to make lust identifiable and intelligible as such. It is a light cast on lustful blindness of mind. The reader finds himself going along with the self-admonishment and disgust right from the first line of the poem.

A crucial step in the process of developing the virtue of chastity is developing a revulsion to the idea of enjoying false sexual pleasure, since you begin to see it for what it really is. When you realize how stupid you’ve been, you’re already getting smarter, Shakespeare is saying.”

Love & continence,
Matthew

Language of the Body

“In a recent debate on my Facebook page, a woman stated her view on sex: “There is no universal purpose, beauty, or reason to sex—that is up to the individuals to decide for themselves.” Trent has also seen this attitude in a recent documentary he filmed that asked college students, “What is sex for?” The most popular answer was: “That’s up to each person to decide for themselves.”

This is a common belief of millions who claim that sex isn’t “for anything” in particular. Sex can be for pleasure, or recreation, or stress relief, or even a cure for boredom. It can be no more significant or meaningful than eating ice cream!

The best way to get past this “feelings-based” approach to sex is by applying the natural law principles we learned in chapter two.

Remind your teens that they should ask what sex “is for” and use the answer to that question to guide their moral decisions.

Designed for Marital Love

If sex is “just for pleasure,” then why do so many people become distraught when their “significant other” has sex with someone else? This pain—universally understood and documented in literature, songs, and poems throughout millennia—is a huge hint that sex isn’t as casual or meaningless as some people claim it is.

Others say that sex is the way we express a deep emotional connection with another person. But we can have a deep emotional connection to many different people (friends, siblings, parents, children) with whom it would be wrong to have a sexual connection.

So, what distinguishes sexual relationships from all other kinds of human intimacy?

The answer is found in the design of the body.

When we look at the body, including the sexual faculty itself, we see that sex is ordered toward a life-long consequence, i.e., the conception of a child. This truth is like a signpost that men and women should not engage in sex before they’ve made the life-long commitment (marriage) that provides the foundation for the fruit of that act (a baby!).

Of course, many people will say that these consequences can be avoided by contraceptive use (which we will address later), rendering sex outside of marriage “no big deal.” But even if contraception didn’t fail often (and boy, it does), pre-marital sex would still be morally wrong with grave consequences. Why? Because it turns people into liars of the highest order.

Let me explain.

Deceptive Body Language

Your teen will probably agree that, in general, the words we speak should be honest and truthful. But we can also “speak” with our bodies to express ideas. For example, a handshake can mean “pleased to meet you” and a hug can mean “I am here for you.” When people use their bodies to communicate what is not true, they often experience discomfort.

Think about the uneasiness you feel when you’re forced to stand too close to a stranger on a bus or subway. Your bodies are expressing the language of social intimacy because they are so close together, but that intimacy is a lie—you don’t even know each other!

Similarly, sex outside of marriage expresses the intimacy of a permanent one-flesh union, but in a relationship (no matter how long it’s been going on) that has no such commitment.

It is a lie, told through the body, that speaks louder than words.

So, when it comes to sex, a teen girl may feel this discomfort when she doesn’t want the guy to see her naked. She may want to “get it over with” in hopes that sex will lead to a fulfilling relationship. Or, she may be sexually willing, but feel crushed when the boy does not contact her again. Boys, on the other hand, may resist being affectionate after sex or even refuse to talk to the girl they’ve slept with, because they don’t want to express with their hearts the deep, marital love they expressed with their bodies.

This discomfort is not some culturally induced guilt from a bygone era; it’s a strong signal that this type of vulnerable intimacy is only appropriate in the safety of a life-long, exclusive commitment. Sex outside of marriage is wrong because the body turns a beautiful truth (“I reveal and give my whole self to you in an irrevocable gift”) into a selfish and harmful lie. When your teens ask, you can give them a simple, reasonable answer:

Sex exists for the expression of marital love. Sex outside of marriage uses the body to express a permanent, fruitful union of love that doesn’t exist between unmarried couples. Sex outside of marriage is a lie, and we must never lie to the people we claim to love.”

Love & truth,
Matthew

Oct 25 – Sts Chrysanthus & Daria of Rome, (d. 283 AD), Husband & Wife, Martyrs – reading your way into the Church

I have heard in my “travels” of the evangelistic kind, of adults converting to Catholicism by “reading their way into the Church”. Hence, this blog. All is grace.

-by Father Francis Xavier Weninger, 1876

“Saint Chrysanthus is one of the many who have experienced how useful and beneficial is the reading of devout books, especially the Gospel. He was born of heathen parents. Polemius his father, stood so high with the emperor, that he was raised to the dignity of a Senator. Chrysanthus’ greatest pleasure was reading; and one day, by special Providence, the Gospel fell into his hands. He read it through most attentively; but not being able to comprehend it, he secretly requested a Christian to explain it to him. This Christian procured him an opportunity to speak to Carpophorus, a holy and very learned priest, who explained to him all he desired to know, and, with the divine assistance, succeeded so well, that Chrysanthus recognized the falsity of the heathen gods, as well as the truth of the Christian religion, and having been properly instructed, he received holy baptism. After this, he appeared no more at the heathen theatres and sacrifices, but associated with Christians, which awakened in his father the suspicion that his son either desired to adopt the faith of Christ, or perhaps was already enrolled among the number of the faithful.


-statue of Saint Chysanthus, Catholic Parish of Saints Chysanthus and Daria, Welcherath, Germany

He called him to account, and as Chrysanthus fearlessly confessed the truth, the angry father cast him into a damp and dark prison, determined to let him die there of hunger. As, however, after a few days, he found him as strong as ever, and as firm in confessing Christ as he had been before, he resorted to other and more horrible means to compel him to forsake Christ. He confined him in a room most luxuriously fitted up, and sent several wicked young women to tempt him, believing that this would be the easiest manner of bringing him back to idolatry. When the first of these women entered, and the chaste Chrysanthus became aware of her intention, he cried loudly to God for assistance, most solemnly declaring that he would much rather die than offend Him. He endeavored to flee, but the room was locked. Hence he did all that was possible under the circumstances. He turned his face away, shut his eyes and closed his ears with both hands, while he continued to pray to the mighty God for assistance. His prayers went to heaven; for the woman was suddenly seized with so invincible a drowsiness, that she sank to the floor, and was carried out of the room. The same happened to the second and the third; and the Saint, recognizing the hand of the Almighty in it, gave due thanks to heaven.

Polemius, however, ascribed it all to witchcraft, and sought in another manner to compass his design. He persuaded Daria, a virgin consecrated to the service of Minerva, to marry his son, in order to draw him gradually away from the Christian faith and bring him back to the gods. Daria consented, and Polemius bringing her to Chrysanthus, introduced her as his future spouse. Chrysanthus, conversing for some time alone with her, told her that he was a Christian, and making her acquainted with the reasons which had induced him to become converted, he succeeded, by the grace of God, in making her promise to embrace the true faith. Not satisfied with this, he explained to her how priceless a treasure chastity is, adding that he was determined to preserve it unspotted. He also said to her that he was willing to marry her, to give her the opportunity of becoming a Christian, but only if she was willing that they should live in perpetual continence. Daria consented cheerfully, after which Chrysanthus announced to his father that he was ready to make Daria his wife.


-statue of Saint Daria of Rome, Catholic Parish of Saints Chysanthus and Daria, Welcherath, Germany

Polemius, greatly rejoiced, ordered a splendid wedding, after which the newly-married couple lived as they had agreed upon, in virginal chastity. Soon after, Daria was secretly baptized, and endeavored to lead an edifying life with her spouse. Both assisted, to the best of their ability, the oppressed Christians, and also used every opportunity to bring the infidels to the knowledge of the true God. For a time they were not molested; but when, at length, Celerinus, the Governor, was informed of their conduct; he gave Claudius, the Praetor, orders to investigate the matter. Hence, Chrysanthus was brought into the Temple of Jupiter to sacrifice to the idols, after the manner of the pagans. As he refused to do this, he was scourged so dreadfully, that he doubtless would have died, had not God preserved him by a miracle. After this, he was dragged, laden with heavy chains, into a dark hole, into which all the sewers of the prison emptied. Being locked up in this foul place, the holy man called on the Almighty, and suddenly the darkness around him gave away to a heavenly light; a delicious odor filled the air, and he was freed from his heavy chains. Claudius, in consequence of this and other miracles, desired to be baptized, with his wife, Hilaria, his two sons, Maurus and Jason, and seventy soldiers who were under his command. The emperor was greatly enraged when this news was reported to him, and ordered Claudius drowned, Hilaria hanged, and Maurus and Jason beheaded.

Meanwhile, Daria also was imprisoned on account of her belief in the Christian faith. She evinced, however, no less fortitude than her holy spouse. She was taken into a house of ill-repute to be a prey to wicked men. Daria, in this danger, called on the great protector of the innocent, and God caused a lion to break from his place of confinement and come running to her, as if to guard her from all harm. When the first man entered the room where the chaste virgin was, the lion seized him, threw him to the ground, and then looked up to Daria, as if to ask her whether he should kill him or not. The tender martyr helped the trembling youth to rise, and reproaching him for his wickedness, she exhorted him to do penance, and succeeded in persuading him to become a Christian. The same happened to two others, who, like the first, left her converted. The tyrant raged when he heard of it, and commanded fire to be set to the room in which Daria was, that she might be burnt with the lion. When the fire was kindled, Daria made the sign of the holy cross over her protector, the lion, and sent him away through the flames uninjured. She herself also remained unharmed, though the room was burnt to ashes. Many other miracles were wrought by her and by Saint Chrysanthus, in consequence of which a great many heathens were converted. At last, both were sentenced to be thrown into a deep sand pit outside the city, near the Via Salaria Nova where, covered with stones and sand, they were buried alive, in the year 283 AD.


-The Martyrdom of Saints Chrysanthus and Daria of Rome; Menologion of Basil II, Menologion of Basileiou; 11th century illuminated Byzantine manuscript with 430 miniatures; Vatican Library; Italy

Considerations

Saint Chrysanthus shut his eyes and closed his ears with both hands, that he might not see nor hear those who had been sent to tempt him. Oh! how wisely he acted! Numberless persons have fallen into vice and have been precipitated into hell, because they did not guard their eyes from gazing on dangerous persons and objects; or because they listened to flatteries or to impure words and songs. Death came upon them through eyes and ears, like a thief through the window. If they had turned their eyes away and closed their ears, if they had left those who spoke immodestly and sang lascivious songs, they would not have become guilty of sin, and would not have been cast into the depth of hell. The pious king David would not have fallen, if he had not been careless in the use of his eyes. And where would he be, if he had not done penance? The beginning of the misfortunes which assailed the strong Samson, and which ended in his death, was his gazing upon Delilah. Sichem, a noble prince, was tempted to sin, as we are told in Holy Writ, by looking upon the imprudent Dina, and being soon after murdered, was cast into hell. We omit innumerable others whose ruin began in the same manner. Each of these shall cry out, during all eternity: “My eye,” (my ear) “has wasted my soul” (Lament iii.). Imprudent looking about and listening robbed them of their innocence, their piety, the grace and friendship of God, and at last, of salvation. If you do not wish to experience the same, keep your eyes, your ears, and in fact all your senses under control. “Hedge in thy ears with thorns,” admonishes the Wise Man, “hear not a wicked tongue.” (Eccl., xxviii.) “Those who listen voluntarily to sinful speeches, give death permission to enter through the window,” writes Saint Theodore. “The eyes are the leaders of sin,” says Saint Jerome. “To preserve purity of heart, it is necessary to keep a guard over our exterior senses,” says Saint Gregory.

Saint Chrysanthus and Saint Daria were thrown into the greatest danger to sin. They were tempted, but without their fault. They resisted, called on God, and did all in their power not to yield, and God protected them from consenting to do wrong. As these Saints were subjected to exterior temptations, so are many souls tempted interiorly; some through their own fault, others without the reproach of the slightest guilt. To the former belong those who spend their time in idleness; who are intemperate in eating and drinking; who neglect prayer and other good works; who, without reason, seek dangerous company, assist at indecent plays, read unchaste or sensational books; who look at persons immodestly dressed or at unclean pictures; who like to listen to, or indulge in improper jests, or songs; who play indecent games; delight in wanton dances and amusements; make friends and acquaintances of persons of little or no virtue; in short, those who in their manners and actions, dispense with Christian modesty. All these can blame only themselves when they suffer from unclean temptations; they themselves give occasion to them. But there are many who, though they avoid all this, are still violently tempted, as was the case with many Saints in this world. These are not to be blamed for their temptations, as they have not, by their conduct, occasioned them.

The former have every reason to fear that they will commit great sins in consequence of the temptations which they themselves have caused; for it is written: “He that loveth the danger, shall perish in it.” (Eccl., iii.) No one will believe such people when they say that they are sorry to be troubled by such temptations. If this is the truth, why then do they give occasion to them? To imagine that these temptations can easily be overcome, without the divine assistance, is presumption; for, God has nowhere promised His aid to those who throw themselves into danger. They are not worthy of it. What else then, can they expect but that they will frequently fall into sin, and finally into hell? Quite differently must those be judged who are tempted without their own fault. If they do all they can, and pray to God for help, they will not be overcome, but may be assured that the Almighty will assist them, as they manifest their love and fidelity to Him by avoiding everything that may lead them into temptation. And who can believe that God will forsake His faithful servants in their fight?

For the two Saints, whose festival we celebrate today, and for many others, He worked miracles to protect them in their danger. Hence, never give occasion to temptations; and if they nevertheless assail you, trust in God; call on Him, and resist bravely. The whole of hell will be unable to conquer you; for, the Almighty will be your protector. “He is a protector of all who trust in Him.” (Psalm xvii.) “He is a protector in the time of trouble, and the Lord will help and deliver them.” (Psalm xxxvi.)”

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In 2008 the Reggio Emilia Cathedral in Modena in Northern Italy faced renovations. The workers discovered more than 300 bones belonging to two skeletons in one of the sealed crypts. The skulls were packed inside a pair of silver-and-gold busts deep in a cathedral vault. The relics of Daria & Chrysanthus were venerated and displayed. Carbon dating showed they belonged to a young man and a young woman in their late teens with a radiocarbon date between AD 80 and AD 340.


-the skull of Daria


-Daria


-before the altar

Love,
Matthew

Custodiam sense: “Nihil est in intellectu quod non prius in sensu” – Aristotle

“Nothing is in the intellect that was not first in the senses.” Peripatetic axiom, St Thomas Aquinas, OP, De veritate, q. 2 a. 3 arg. 19.

In Roman Catholic teaching, “occasions of sin” are “external circumstances–whether of things or persons–which either because of their special nature or because of the frailty common to humanity or peculiar to some individual, incite or entice one to sin.”

In confession, a refusal on the part of a penitent to avoid a voluntary occasion of sin would make it imperative for the confessor to deny absolution. It is not always necessary for the confessor to await the actual performance of this duty before giving absolution; he may be content with a sincere promise, which is the minimum to be required.

“O Lord, guard my senses, so that I may never be separated from You. With Your help, I will keep a vigilant watch over the doors of my soul, and apply myself more fervently to a perfect observance of the rules of modesty which apply to my state in life. I will make the spirit of mortification the guardian of my senses, exercising myself in not wishing to see, hear, or discuss anything but what is required for the fulfillment of my duties. “But if You, O Lord, do not keep my house, I shall watch it in vain” (cf. Ps 127); therefore, with my whole heart I beg You to restrain and moderate my tongue, guard my eyes so that they will not be fed by vanity. “Lord God, King of heaven and earth, deign to direct and sanctify, rule and govern my heart, my body, my thoughts, words, and deeds in Your law and in the works of Your commandments, so that now and forever, by Your help, I may attain salvation and freedom from all evil” (old Roman Breviary).

“Do not permit my senses to go astray, but do You Yourself deign to call them back to You, like the good shepherd who, with his flute, calls his sheep dispersed in the valley. You, more than any other shepherd, have a call so sweet and so powerful that the senses, as soon as they hear it, cannot resist, and quickly come back into the sanctuary of the soul where You await them and to which You call them. O loving Shepherd of my soul, do not refuse to show me this mercy, so necessary for my weakness” (cf. Teresa of Jesus, Interior Castle [also known as The Mansions] IV, 3).

“Turn away my eyes from beholding vanity—quicken me in Your way” (Psalm 119:37).

Unless we turn away our eyes from vanity, we shall soon contract a deadness of heart. When our affections are alive to worldly things, they are dead to God. Therefore the less we let loose our hearts to these things—the more lively and cheerful the work of obedience. On the other side, the more the vigor of grace is renewed, and the habits of it quickened into actual exercise, the more is sin mortified and subdued.

It therefore concerns those that would walk with God to have their eyes turned away from worldly things. He who would be quickened, carried out with life and vigor in the ways of God, must first be mortified, die unto sin. Speaking of the fruits of Christ’s death, the Apostle mentioned death unto sin—before life unto righteousness (1 Peter 2:25). If any would live with Christ—first they must learn to die unto sin. It is impossible for sin and grace to thrive in the same subject.

One great means of mortification is guarding the senses, eyes and ears, taste and touch, that they may not betray the heart into sin. I put it so general, because the man of God who is so solicitous about his eyes would not be careless of his ears and other senses. We must watch on all sides. When an assault is made on a city, if one gate is open, it is as good as if all were. The inlet and outlet of sin is by the senses, and much of our danger lies there. There are many objects that agree with our dispositions, and by them insinuate themselves into the soul, and therefore things long since seemingly dead will soon revive again and recover life and strength. There are no means to keep the heart, unless we keep the eye. In every creature Satan has laid a snare for us, to steal away our hearts and affections from God. The senses are so ready to receive these objects from without to wound the heart, for they are as the heart is. If the heart is poisoned with sin, and became a servant to it, so are the senses of our bodies “weapons of unrighteousness” (Romans 6:13). Earthly objects have an impression upon them answerable to the temper and affections of the soul—and what the soul desires—the senses pitch upon; and therefore if we let the senses wander, the heart will take fire.

Above all senses, the eye must be guarded. First, because it is the noblest sense, given us for high uses. There is not only a natural eye to inform us of things profitable and hurtful for the natural man—but a spiritual use to set before us those objects which may stir us and raise our minds to heavenly meditations. By beholding the perfection of the creature, we may admire the more eminent perfection of Him that made them: “the heavens declare the glory of God, and the firmament shows His handiwork” (Psalm 19:1). “For since the creation of the world God’s invisible qualities, his eternal power and divine nature, have been clearly seen, being understood from what has been made” (Romans 1:20). The perfections of the creature are to draw us to God—and its defects to drive us from themselves. The eye, as it is used, will either be a help or a snare: either it will let in the sparks of temptation, or enkindle the fire of true devotion. These are the windows which God has placed in the top of the building, that man from there may contemplate God’s works and take a prospect of Heaven.

Second, because the eyes have a great influence upon the heart either to good or evil—but chiefly to evil. In this corrupt state of man, by looking, we come to liking, and are brought inordinately to love what we behold. “Seek not after your own heart and your own eyes, after which you used to go a whoring” (Num. 15:39). “If my step has turned out of the way, and my heart walk after my eyes” (Job 31:7). These are the spies of the heart, agents to bring it and the temptation together; the eye sees, and then by gazing, the heart lusts, and the body acts the transgression. It is more dangerous to see evil, than to hear it.” (-Thomas Manton, 1660)

Prayer to Spend the Day Well
-Bl James Alberione

Dear and sweet mother Mary,
keep your holy hand upon me;
guard my mind,
my heart and my senses,
that I may never commit sin.
Sanctify my thoughts,
affections,
words and actions,
so that I may please you and your Jesus, my God,
and reach heaven with you.
Jesus and Mary,
give me your holy blessing;
In the name of the Father,
and of the Son, and of the Holy Spirit. Amen.

Love,
Matthew

Aug 8 – Solemnity (OP calendar) of St Dominic, Ebur Castitatis, “Ivory of Chastity”

“O Lumen”, said at Compline each night in Dominican houses…

“O Light of the Church, Doctor of Truth, Rose of Patience, Ivory of Chastity…”

“…Sadly, however, many in the Church have failed spectacularly in this regard. The Church is currently reeling in the aftermath of revelations that a now former cardinal had for years sexually abused a child and many seminarians. It is even sadder that this is just one of many examples of those in Holy Orders who have abandoned their resolve to remain celibate for the sake of the kingdom. And then there’s the question of who knew about these double lives and failed to take any actions. How many Catholics have become disillusioned with their faith because of such betrayals? How many vocations to the priesthood and religious life have been lost? Sexual infidelity is definitely not compatible with Christian fruitfulness.”
– Fr Robert Verrill, OP, English Province

May 24 is the Solemnity of the Translation of St. Dominic. This unusual feast day commemorates the day St. Dominic’s remains were moved, or “translated,” from their original burial spot behind an altar of the church of San Nicolo della Vigne in Bologna, Italy to a more prominent place in the church in 1233…

The move of St. Dominic’s body was carried out at the request of Pope Gregory IX, about one year before the saint’s canonization on July 13, 1234, only 13 years after his death.

As recorded in a letter by Bl. Jordan of Saxony, one of the first leaders of the Dominicans, the brothers were very anxious before the move of the body, because they were worried that when the wooden coffin was uninterred from the stone sepulcher, the body would give off a foul odor, since it had been buried in a poorly constructed tomb, exposed to water and heat.

But they received a great surprise, because when the tomb was opened, a wonderful and sweet perfume emanated from the coffin instead.

“Its sweetness astonished those present, and they were filled with wonder at this strange occurrence. Everyone shed tears of joy, and fear and hope rose in all hearts,” Bl. Jordan wrote.

He reported that the odor remained and if anyone touched a hand or some object to the body, the odor immediately attached itself and lingered for a long time.

“The body was carried to the marble sepulcher where it would rest – it and the perfume that it poured forth. This marvelous aroma which the holy body emitted was evidence to all how much the saint had truly been the good odor of Christ,” he wrote.

By 1240, the church containing St. Dominic’s remains had been expanded into a basilica, and renamed for the saint.”
https://www.catholicnewsagency.com/news/why-the-feast-of-st-dominic-is-not-actually-the-dominicans-biggest-feast-day-93473

“Chaste is waste.”
“Virtue can hurt you.”
-popular sayings

“We live in a culture of entitlement. Movies, TV shows, and magazines exhort us to get the love that we “deserve.”

But love defies the culture’s rules. (Ed. is it REALLY love if sought or obtained immorally, selfishly? If the “other” is not a person, but an object or subject to objectification as a resource to be used, abused, and disposed of, is it REALLY love? I don’t recall selfishness, being part of the definition of love? Selflessness, agape, yes. Willing the good of the other, is the definition of love I understand, and am challenged through my own sinfulness to constantly pursue.) It is not something one can “get” in the sense of taking it for selfish reasons. When love is treated as an object to be consumed, it vanishes. “If a man offered for love all the wealth of his house, it would be utterly scorned” (Song of Songs 8:7).”

Becoming chaste requires a conscious decision to change perspective. Relationships can no longer be viewed through the lens of entitlement.” –https://www.catholicnewsagency.com/resources/life-and-family/abstinence-and-chastity/10-12-reasons-to-be-chaste

Are you only your anatomy? Is anyone? Is that all you are? A thing? A piece of something? To be consumed, a resource, at the will and how and whim of another more powerful or deceptive? Perhaps an unwanted vermin to be exterminated? Does “reason” play any role in our decisions? Is it possible our “reason” can steer us more towards happiness? Like in every other aspect of life? Are we held to account by reason? For reason? Are we permitted to only be held to account by reason when it is convenient? What kind of a silly, ephemeral, meaningless thing this “reason” you say would be then?

“Self-mastery is ordered to the gift of self.” (CCC 2346) The “Gift of Self” IS the definition of love. “You cannot give what you do not have.” -common proverb

“Professing themselves to be wise, they became fools…” -Rm 1:22

Novena to St. Joseph – The Blessed Virgin Mary’s Most Chaste Spouse

O glorious descendant of the kings of Judah, Inheritor of the virtues of all the patriarchs. Just and happy St. Joseph, listen to my prayer. Thou art my glorious protector, and shall ever be, after Jesus and Mary the object of my most profound veneration and confidence. Thou art the most hidden, though the greatest Saint, and art particularly the patron of those who serve God with the greatest purity and fervor. In union with all those who have ever been most devoted to thee I now dedicate myself to thy service; beseeching thee, for the sake of Jesus Christ, Who vouchsafed to love and obey thee as a son, to become a father to me; and to obtain for me the filial respect, confidence and love of a child towards thee.

O powerful advocate of all Christians, whose intercession has never been found to fail, deign to intercede for me now, and to implore for me the particular intention of this Novena.

Present me O great Saint to the adorable Trinity, with Whom thou hadst so glorious and so intimate a correspondence. Obtain that I may never efface by sin the Sacred Image according to the likeness of which, I was created. Beg for me that my divine Redeemer would enkindle in my heart and in all hearts, the fire of His Love, and infuse therein the virtues of His adorable infancy, His purity, simplicity, obedience, and humility.

Obtain for me likewise a lively devotion to thy virgin spouse, and protect me so powerfully in life and death, that I may have the happiness of dying as thou didst, in the friendship of my Creator, and under the immediate protection of the Mother of God. Amen.

Love,
Matthew

The devil made me do it


(One of my FAVORITE movies of all time! Kelly and I often quote it back & forth to each other, especially when Elliot is a wimpy, sunset loving, guitar playing, tuna-eating-dolphin-free marshmallow who lets bullies kick sand in his face, thinking, after reading Alison’s diary, and wishing from the devil, Elizabeth Hurley, to be a sensitive man. Of course, Satan being the father/mother of lies, so Elliot always gets Hell, instead, literally, never the heaven he thought he was bargaining for by offering his soul. How true. I made a custom ringtone from Alison’s final line in this scene. Ever since seeing the movie the first time, I said, out loud, if the devil REALLY looked like Elizabeth Hurley….we might have to talk….JUST KIDDING!!!! I think. 🙂 )


-by Br Albert Dempsey, OP

“One of the most influential and now forgotten historians of the 19th century was the Austrian Dominican Heinrich Denifle. Despite having many administrative responsibilities, Fr. Denifle found time to pour over thousands of medieval manuscripts, making significant contributions to the study of medieval mysticism, the rise of universities, the Hundred Years War, and the life of Martin Luther. During his lifetime, his work was lauded by Catholic, Protestant, and secular scholars throughout Europe.

In his later years, Fr. Denifle examined the general decline in observance among the clergy in the late Middle Ages, as well as the not infrequent counter-examples of heroically virtuous clerics. During the 14th and 15th centuries, Europe endured the threefold calamity of war, famine, and plague; Europe’s population would not fully recover until the industrial revolution. Death claimed the wicked and the pious alike, and the Church herself was rent with schism. Moreover, the prevailing intellectual trend of the age—Nominalism—posited an utterly arbitrary and terrifyingly vengeful God. These factors led many in the late Middle Ages—even priests and religious—to adopt either an extreme asceticism or a nihilistic hedonism. Fr. Denifle observed that the curious thing about many lax priests was that they continued to know right from wrong. Their error lay, rather, in thinking that they could not help but sin when confronted with temptation.

Sound familiar?  Many of our contemporaries still recognize the wrongness of sins like overeating, adultery, slander, and embezzlement. Yet so often we exonerate ourselves by protesting our own lack of freedom: “I just couldn’t help myself.”  Our society is quick to explain disordered actions by pointing to psychological or biological causes, whether traumatic experiences, psychological disorders, or simply being born a particular way. In attempting to alleviate moral guilt, this modern tendency strips the human agent of liberty, reducing him merely to reacting to stimuli rather than making free and creative choices. Yet the Scriptures are quite clear that men—in general—retain moral responsibility for their deeds.  While psychological and physiological disorders may influence human behavior negatively, they are not the only cause of disordered actions.

As St. Thomas Aquinas explains, the possibility for sin rests primarily in the freedom of our created natures. As creatures, we are finite and, therefore, defectable, able to go astray by not loving what we ought as we ought. Moreover, due to the stain of original sin, fallen man is less inclined to good actions. There is ignorance in the intellect and malice in the will, by which we love lesser goods more than we ought. Even our sense appetite is disordered by concupiscence and weakness: we are too desirous of sensual goods, and we are unwilling to strive after difficult goods. Thus, our senses and emotions can often overmaster our impaired intellects and wills, leading us to act unreasonably.

Yet original sin did not corrupt human nature entirely, as though Adam and Eve were transformed into some other sort of creature. Man remains created in the image and likeness of God, a rational creature possessed of intellect, will, and free choice. No matter how disinclined towards virtue he may be in his sinfulness, he retains the seeds of virtue, for the inclinations towards truth and goodness—the goals of virtuous actions—are inscribed in the very nature of his intellect and will. Moreover, the baser powers remain fundamentally subordinated to the higher, yearning to be directed well by free choices. Sin does not destroy our liberty, it merely makes it more difficult to exercise it—to act as we know we ought (see Rom 7:19). Yet God’s grace is capable of penetrating the depths of our fallen nature, healing and elevating it interiorly. Therefore, let us neither despair of ever being able to resist temptation nor protest our inability to act according to right reason. Rather, let us remember that our nature has not been utterly denuded of its freedom, and let us beseech God’s aid in exercising our liberty well despite our woundedness, remembering his teaching, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Cor 12:9).”

Behold me, O my God, at Your feet! I do not deserve mercy, but O my Redeemer, the blood which You have shed for me encourages me and obliges me to hope for it. How often I have offended You, repented, and yet have I again fallen into the same sin. O my God, I wish to amend, and in order to be faithful to You, I will place all my confidence in You. I will, whenever I am tempted, instantly have recourse to You. Until now, I have trusted in my own promises and resolutions and have neglected to recommend myself to You in my temptations. This has been the cause of my repeated failures. From this day forward, be You, O Lord, my strength, and in this shall I be able to do all things, for “I can do all things in Him Who strengthens me. (Phil 4:13)” Amen.

Mary, Mother most pure, and Joseph, chaste guardian of the Virgin, to you I entrust the purity of my soul and body. I beg you to plead with God for me that I may never for the remainder of my life soil my soul by any sin of impurity. I earnestly wish to be pure in thought, word and deed in imitation of your own holy purity. Obtain for me a deep sense of modesty, which will be reflected in my external conduct. Protect my eyes, the windows of my soul, from anything that might dim the luster of a heart that must mirror only Christ-like purity. And when the “Bread of Angels” becomes my food in Holy Communion, seal my heart forever against the suggestions of sinful pleasures. Finally, may I be among the number of those of whom Jesus spoke, “Blessed are the pure of heart for they shall see God. (Mt 5:8)” Amen.

Love, and the peace that comes from His will,
Matthew

Lust

“But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.” -Mt 5:28

“Jesus is obsessed with the heart because whoever wins the heart (love or lust, God or the devil) wins the mind, the eyes, the body, and the soul . . . for eternity. Actions flow from the heart and one’s destiny is forged through one’s actions. Jesus is obsessed with the heart because that is where we know and live the spousal meaning of the body. What’s at stake is the meaning of life: living in God’s image and likeness. 108

The human heart has become “a battlefield between love and concupiscence.” 109 The more concupiscence dominates the heart, the less we experience the spousal meaning of the body and the less sensitive we become to the other as a gift. 110 We begin to see others as objects to be used instead of persons to be loved, and we lose sight of the fact that others are created for their own sake, not for ours. 111

The way one person looks upon another matters, because the look expresses what is in the heart. We reveal by our looks who we are. 112 In his letter on the dignity and vocation of women, John Paul stated: “Each man must look within himself to see whether she who was entrusted to him as a sister in humanity, as a spouse, has not become in his heart an object of adultery.” 113

The Pope acknowledged that Christ’s words on adultery in the heart are severe, and they require us to assess our interior acts, motives, and impulses. 114 He explained, “The inner man is called by Christ to reach a more mature and complete evaluation that allows him to distinguish and judge the various movements of his own heart. One should add that this task can be carried out and that it is truly worthy of man.” 115

Although Christ’s words about adultery in the heart are demanding, they are not a condemnation but a calling. His words are not only a task but a gift. By restating Christ’s words, the Pope was reminding the Church in the midst of our brokenness, addictions, and weakened wills, that our call to love runs deeper than our urge to use. No matter how weighed down our hearts might be under the burden of sin, an echo of Eden remains within them.

John Paul pointed out that the awareness of our sinfulness is a necessary point of departure in historical man, and a condition for aspiring to virtue, purity of heart, and perfection. 116 A general sense of our shortcomings will not suffice. As John Paul noted, Christ “shows how deep down it is necessary to go, how the innermost recesses of the human heart must be thoroughly revealed, so that this heart might become a place in which the law is ‘fulfilled.’” 117

By fulfilled, the Pope did not mean obeyed flawlessly for the sake of conforming to external religious rules. Rather, love is the fulfillment of the law. When one rediscovers the spousal meaning of the body, one can express this through the “interior freedom of the gift.” 118

If the deepest motives of our heart are ruled by the lack of love, which is sin, we are not free to love or to make a gift of ourselves. Moral laws will seem to be nothing more than external constraints that limit our freedom. But when we become aware that the internal constraints of sin are what limit our freedom to love, we will desire to battle against them and experience true liberation. Although this will require us to be demanding toward our heart and our body, true love is not afraid of sacrifice. 119

-Evert, Jason. Theology of the Body In One Hour (Kindle Locations 624-665). Totus Tuus Press. Kindle Edition.

Love,
Matthew

108 Cf. TOB 49: 5.
109 TOB 32: 3.
110 Cf. TOB 32: 3.
111 Cf. TOB 32: 5.
112 Cf. TOB 39: 4
113 Mulieris Dignitatem, 14.
114 Cf. TOB 48: 3.
115 TOB 48: 4.
116 Cf. TOB 49: 7.
117 TOB 43: 5.
118 TOB 43: 6.
119 Cf. TOB 43: 5.

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

Sexual orientation & gender identity: what does the science say?

real-love

“Washington D.C., Aug 27, 2016 / 07:09 am (CNA/EWTN News).- For most young people who experience feelings of gender dysphoria, the experience is in fact temporary, and a non-heterosexual orientation is not as fixed as sometimes claimed, a new overview of the relevant research says.

“Only a minority of children who experience cross-gender identification will continue to do so into adolescence or adulthood,” said the report, published in The New Atlantis Journal.

As many as 80 percent of men who reported same-sex attraction as adolescents no longer do so as adults. There were “similar but less striking” results for women. The idea of innate sexual orientation is “not supported by scientific evidence,” the report said.

Titled “Sexuality and Gender: Findings from the Biological, Psychological, and Social Sciences,” the report reviews various research studies to examine claims about sexuality and gender.

It was authored by Dr. Lawrence S. Mayer, Ph.D., a biostatistician and epidemiologist now a scholar in residence at Johns Hopkins University; and by Dr. Paul R. McHugh, M.D., a professor of psychiatry and behavioral sciences at Johns Hopkins University.
The report considers various claims like the basis and permanence of gender identity and sexual orientation.

It found there is a lack of scientific evidence for claims that gender identity is an innate property “independent of biological sex.” Scientific evidence also does not support claims that a person might be “a man trapped in a woman’s body.”

Gender identity problems can arise for someone with Intersex conditions, where a person has ambiguous biological sex due to genetic abnormalities.

However, brain structure comparison of transgender and non-transgender individuals show only “weak correlations” between brain structure and cross-gender identification. These correlations are not evidence that this identity has a basis in the biology of the brain.

Similarly, sexual orientation’s neurological basis can be overstated. Against the “born that way” claim, the report authors write: “While there is evidence that biological factors such as genes and hormones are associated with sexual behaviors and attractions, there are no compelling causal biological explanations for human sexual orientation.”

The report also considered sexuality, mental health, and social factors.

Non-heterosexuals are two to three times as likely to have experienced childhood sexual abuse.

The authors weighed the evidence that non-heterosexual attractions, desires and behaviors may increase the risk of suffering sex abuse, or that sexual abuse may cause non-heterosexual attractions, desires and behaviors. They said that more research is needed before claiming a link between sex abuse and non-heterosexual attractions.

Non-heterosexuals do face elevated risk of adverse health and mental health outcomes. They are estimated to have a 1.5 times higher risk of anxiety and substance abuse than the heterosexual population. They face double the risk of depression and 2.5 times higher risk of suicide.

The transgender population, recently estimated to make up 0.6 percent of the total population, suffers a lifetime suicide attempt rate of 41 percent, compared to 5 percent of the overall population.
There is “limited, inconsistent and incomplete” evidence that social stressors like discrimination and stigma “contribute to the elevated risk of poor mental health outcomes for non-heterosexual and transgender populations.”

The report said clinicians and policymakers should not assume that models focused on social stressors offer a complete explanation for these health differences.

“Just as it does a disservice to non-heterosexual subpopulations to ignore or downplay the statistically higher risks of negative mental health outcomes they face, so it does them a disservice to misattribute the causes of these elevated risks, or to ignore other potential factors that may be at work.”

Adults who undergo sex reassignment surgeries continue to show a high risk in mental health, being about 5 times more likely to attempt suicide and 19 times more likely to die by suicide compared to a control group.

Regarding therapies for children that delay puberty or modify sex characteristics of adolescents, there is “little scientific evidence” for their therapeutic value, the report said.

At the same time, “some children may have improved psychological well-being if they are encouraged and supported in their cross-gender identification.”

“There is no evidence that all children who express gender-atypical thoughts or behavior should be encouraged to become transgender,” the report added.”

Love & truth,
Matthew

A Universal Church has universal opinions….shocker!!!!

A 3d graphic of the words in the question What Do You Think? This could be used to encourage people to participate in a survey or poll and ask their opinion or

Some people are surprised, or scandalized, or relieved, or whatever, to learn Catholics have differing opinions from each other, ALL THE TIME!!!  Some of this results from inadequate, eighth grade level catechesis, at best, and even then of questionable quality, but exactly how many sublime and nuanced truths as contained in philosophy and theology can you really communicate to college students, let alone eighth graders?

My humble opinion is, with the elevated level of education on the part of the laity, the Church has relied too long on its old, old model of the ignorant and illiterate peasant farmer or such, Catholic, Catholic ghetto, immigrant getting off boat, train, etc., and making a bee-line for the rectory where the good Father, the only literate Catholic within miles, will secure housing, food, employment, etc. for said peasant.  See where priests get there historical power, besides the obvious?  Not a healthy, mature, relevant, sustaining, Christian, 21st century, empowered (and, I hate that word, as used in “corporate”) model, but, still.  We’re still using that ancient model.  The world HAS changed, and so have most Catholics; maybe not clergy, sharing power is a BITCH, like surrendering one’s divinity to become mortal, or even going to the Cross, out of love, but they are dependent on their bishop for everything, ok.  And, a bishop is dependent on Rome to even be called Catholic.

Granted, not every Catholic wishes to enter into post-graduate theological catechesis, or the relevant discussion therein implied.  However, this is where REAL answers begin to emerge.  Sorry, not sorry.

Some may be scandalized to realize Catholics are not a monolithic thought block.  We’re not.  Once formally declared as teaching of the Church, however, things become more linear, they do, or they should. This is pretty much where Luther, and other Reformation leaders, fell off the boat. Obedience is a virtue. No matter how right I think I am, I will NOT disobey Holy Mother Church. She is my mother, after all. Lord, have mercy on my soul. Please!!!!

However, anyhoo, even with THAT, Catholics would have raging differences of opinions on EVERYTHING.  It’s very Catholic.  As I have mentioned MANY times and places, asking questions, and I know I have a problem with asking questions and with the truth, I like them both TOO MUCH!  But, asking questions is VERY Catholic!!  Deo gratias!!

Trigger warning!!!  🙂  Let’s have an example!!!!  Yeah!!!

Q.  Do homosexual unions have moral value?  (No ez ones in my class!!  They’re boring, anyway. 🙂 )

matthewcullinanhoffman_avatar_1435256636
-by Matthew Cullinan Hoffman

Kardinal_Reinhard_Marx
-Cardinal Marx

“According to Cardinal Reinhard Marx, homosexual relationships have “worth,” a worth that must be recognized by the Catholic Church.

“We have to respect the decisions of people,” Marx told the media last week in Dublin after delivering a speech at Trinity College, according to a recent report in the Irish Times.

“We have to respect the decisions of people. We have to respect also, as I said in the first synod on the family, some were shocked but I think it’s normal, you cannot say that a relationship between a man and a man and they are faithful [that] that is nothing, that has no worth,” he said.

Consequently, according to Marx, the Church owes homosexuals an apology for its historical treatment of homosexuals. “As Church and society, we have to say ‘Sorry, Sorry,’” Marx said. He added that the Church should support “regulating” homosexual partnerships. “We as church cannot be against it.”

Marx’s statements seem to fly in the face of repeated affirmations by some of the Catholic Church’s most authoritative documents, including the Catechism of the Catholic Church, which calls homosexual sexual acts “acts of grave depravity” which are “intrinsically disordered,” and “can never be approved.” They also contradict the Vatican’s 2003 instruction on homosexual unions, which forbids support for legal recognition for homosexual unions of any kind.

St. Peter Damian, a cardinal who wrote the most extensive treatment of the issue of homosexual unions in the Church’s history, also had a very different understanding of the value of homosexual relations from that of Cardinal Marx.

According to Damian’s work on the subject, the Book of Gomorrah, written in the 11th century in response to a plague of homosexual vice among priests and clergy, homosexual unions are in no way beneficial to their participants; to the contrary, they are utterly destructive to them, spiritually, psychologically and even physically, throwing them into an emotional and spiritual confusion that makes them subject to demonic manipulation.

Damian writes that “this vice, which surpasses the savagery of all other vices, is to be compared to no other. For this vice is the death of bodies, the destruction of souls, pollutes the flesh, extinguishes the light of the intellect, expels the Holy Spirit from the temple of the human heart, introduces the diabolical inciter of lust, throws into confusion, and removes the truth completely from the deceived mind.”

Damian recognizes that the logic of homosexual vice leads to ever-more degrading and self-destructive acts, a reality confirmed by those who have come out of the gay lifestyle. The homosexual relationship “violates sobriety, kills modesty, slays chastity,” writes Damian. “It butchers virginity with the sword of a most filthy contagion. It befouls everything, it stains everything, it pollutes everything, and for itself it permits nothing pure, nothing foreign to filth, nothing clean.”

The homosexual relationship removes “the armaments of the virtues, and to strike them down, exposes them to the darts of every vice,” Damian writes, adding that it “removes the foundation of faith, enervates the strength of hope, breaks the tie of charity, destroys justice, undermines fortitude, banishes temperance, and blunts the sharpness of prudence. And what more shall I say? Since indeed it expels every cornerstone of the virtues from the court of the human heart, it also, as if the bolts of the doors have been removed, introduces every barbarity of the vices.”

Damian notes that individuals who involve themselves in homosexual relationships suffer from anxiety and other psychological disturbances, a fact that has been repeatedly confirmed by numerous peer-reviewed medical studies in recent decades.

Of those who participate in such relationships, Damian writes: “His flesh burns with the fury of lust, his frigid mind trembles with the rancor of suspicion, and chaos now rages hellishly in the heart of the unhappy man while he is vexed by as many worries as he is tortured, as it were, by the torments of punishment. Indeed, once this most poisonous snake has sunk its teeth into an unhappy soul, sense is immediately taken away, memory is removed, the sharpness of mind is obscured; it becomes forgetful of God, it forgets even itself.”

In some ways Damian seems to foresee the behavior of the modern homosexual movement. Using a metaphor that seems particularly appropriate, Damian refers to the homosexual lifestyle as “the queen of the sodomites,” who enslaves and degrades her victims, taking away their peace and instilling in them a frenetic obsession with pleasure. He also notes that those who involve themselves in such behavior feel compelled to draw others into the same wretchedness, by becoming homosexual “militants.”

“This most pestilent queen of the sodomites renders him who is submissive to the laws of her tyranny indecent to men and hateful to God,” Damian writes.

“In order to sow impious wars against God, she requires a militancy of the most wretched spirit,” he continues. “She separates the unhappy soul from the fellowship of the angels, removing it from its nobility to place it under the yoke of her own domination. She strips her soldiers of the armaments of the virtues, and to strike them down, exposes them to the darts of every vice. . . . She gnaws the conscience like worms, burns the flesh like a fire, and pants with desire for pleasure. But in contrast she fears to be exposed, to come out in public, to be known by others.”

In contrast to Cardinal Marx and other Catholic prelates who have recently advocated affirming homosexual relationships or tolerating them, Peter Damian writes that we must avoid the “cruel mercy” of staying silent in the face of evil, and even warns that we become the “murderer of another’s soul” if we do not speak against the immorality of their behavior.

“Who am I to watch such a noxious crime spreading among those in holy orders and keeping silent, to dare to await the accounting of divine punishment as the murderer of another’s soul, and to begin to be made a debtor of that guilt of which I had been by no means the author?” writes Damian, adding later, “For how am I loving my neighbor as myself, if I negligently allow the wound, by which I do not doubt him to be dying a cruel death, to fester in his soul? Seeing therefore the spiritual wounds, should I neglect to cure them by the surgery of words?”

St. Peter Damian’s words were well-received by Pope St. Leo IX, who said “everything that this little book contains has been pleasing to our judgment, being as opposed to diabolical fire as is water.” Today, however, Damian’s warnings are increasingly ignored by European and American prelates in favor of an indifferent and even benign understanding of the sin of sodomy.”

Love,
Matthew