Monday, January 9, 2023

Think twice before saying "Those lies don't affect me"

Lack of critical thinking has led 21st century Westernism into one of history’s most barbaric and irrational societies.  How, one wonders, did a sizeable percent of the population come to lose the ability to distinguish something so basic as identifying a boy versus a girl? So far gone are some as to celebrate—much less turn a blind eye to—the mutilation of children, in and out of the womb, against every semblance of reason, science, or mite of common sense. And those in a position to stop it do not.

Revisit 1973. The legally and morally bankrupt Roe v. Wade decision asserted that a “person…does not include the unborn.” This was despite reason, the science of fetal development presented at that time, as well as the lack of legal grounds for Roe. Its reckless force was subsequently negated a half-century later at Dobbs. In mis-defining a person, Roe failed to account for the evidence, appealing instead to the behavior of more ancient generations when natal science was more obscure. Today, the science is even clearer as to the uniqueness and living quality of an individual person from the moment of conception. 

No industry is more dependent on lies than abortion. It is infected by a legion of dishonest euphemisms. Some acquiesced to its central lie that the unborn is not a life. Some did so under the pretense of it “not affecting” them. Many accepted the specious lie that abortion is “between a woman and her doctor” making a “medical” decision only about her. These lies before and since Roe have led to the bloody sacrifice of over 63 million innocent children and counting.

More recently, we saw the 2015 Obergefell decision, which redefined—without cause—marriage itself. The court incorrectly claimed that a “marriage” not only could occur between two people of the same sex but was “equal” to and the “same” as the marriage that occurs between a man and woman. The public was bullied or fooled into accepting the lie that a man could be swapped out for a woman and still have the “same” categorical arrangement. And, as with abortion, how many times did we hear someone justify their desire to go along with such an irrational idea by claiming the matter “did not affect them”? What two other people do is “their own business,” the masses said, oblivious to the Trojan Horse of malleable meaning they let through the door. 

The procession of the Trojan horse by Tieppolo
Detail from The Procession of the Trojan Horse in Troy by Giovanni Domenico Tiepolo, ca 1760 (Wikimedia Commons)
 

The devil’s table was set. The truth was up for grabs, insofar as the masses understood it. If the meaning of a person was changeable on a whim, or if the uniqueness of a man and woman was changeable on a whim, what other things could the world’s overlords “change” without cause? The public was already brainwashed into staying out of any such debate unless they perceived an immediate personal impact. They were brainwashed, not only to ignore any immediate immoral harm occurring among others, but to avoid thinking of any other variables or trajectories that changing unchangeable definitions would beget.

And here we are. 

  • Many today don’t know what a boy or girl is. A supreme court justice famously played along by pleading ignorance as to what is a woman during her confirmation hearings. To foster this confusion, the American Psychological Association redefined “Gender identity disorder” to “Gender dysphoria.” The redefinition “shifted the emphasis in treatment from fixing a disorder to resolving distress over a mismatch.” Victims of this often-learned confusion include small children who haven’t the intellectual nor biological foundation to know otherwise. And it is no secret how many children have been coerced with lies to mutilate themselves in the name of denying the reality before them. A landmark lawsuit is currently ongoing in Cole vs. Kaiser Permanente on the damages caused after doctors are said to have denied her parents the option to treat her condition as a mental disorder. Many who now regret “gender transitioning” surgeries have expressed lack of care by the medical industry. Calling a boy a girl, or vice versa, is not only wrong, it is 180 degrees wrong. It is maximum wrongness.  It is a fruit of dishonest redefinitioning.
  • On a related note, the American Psychological Association also recently published a “guideline” that redefined masculinity. Their statement declared that boys raised by fathers to be traditionally masculine were a threat to society. It referenced the disproportionate number of violent crimes committed by males in the context of “socialization practices that teach boys from an early age to be self-reliant, strong, and to minimize and manage their problems on their own.” However, as clinical psychologist Dr. Jordan Peterson observed:

“[I]t’s...a lie, scientifically... To indicate, as the writers have, that it is the socialization of boys and men by men that is producing both a decrement in the personal mental health of males and females and a threat to the social fabric is not only to get the facts wrong, but to get them wrong in a manner that is directly antithetical to the truth. ... [I]t is this simple fact that is absolutely damning to the claims in the APA document. What kind of families produce violent young men? Fatherless families. The pernicious effect of fatherlessness is exceptionally well-documented. … If it is fatherless boys who are violent, how can it be that masculine socialization produces harm both to mental health and society?”

  • In a more strictly political example, the current U.S. Administration declared redefined the criteria of a “recession.” A recession was previously known as two consecutive quarters of negative gross domestic product. Despite this having occurred after the second quarter of 2022, an Administration official denied that a recession had begun, manipulating voters into believing their finances were in better shape than they were.
  • In 2022, two South Carolina judges attempted to redefine terms for the medical industry by denying the existence of a “heartbeat” in the unborn at six weeks gestation. They are obviously wrong, as multiple peer-reviewed studies reveal a baby’s heartbeat scientifically observable at an average of 110 beats per minute at six weeks. The judges attempted to redefine this observable pulsating phenomenon as something different than a heartbeat. The goal was to sanitize the idea of an abortion. 
  • In December, a Virginia restaurant attempted to redefine, among other things, the concept of “safety.” The Family Foundation had booked a private room at the restaurant. Less than two hours before their reservation, the restaurant called to say the Family Foundation was not welcome to dine there. The restaurant apparently had discovered that the Foundation was pro-life and pro-marriage. In a statement to the media, the restaurant said they refused service to the Foundation because allowing them to eat there would make the restaurant workers “unsafe.” Of course, this assertion may be best described as a hallucination. Whatever imaginary threat the restaurant owners perceived did not actually exist. The bigotry in their reaction was amplified when they stated they prided themselves “on being an inclusive environment for people to dine in” while simultaneously refusing to serve food to pro-life, pro-marriage patrons. Injustice against pro-life, pro-marriage individuals was justified by “redefining” danger. Indifference to these sorts of lies places innocent persons at greater risk in society.

These are but a miniscule sample of the redefinitions inverting reality, imposed on the masses daily. 

In the fourth century, St. Gregory of Nyssa pondered whether to remain silent in the face of lies. At first, he thought silence best. But, after discussion, he understood the injury that “succeeding” lies would cause:

I thought it right, indeed, in view of the continuous and varied effort of our enemies against us, to keep silence, and to receive their attack quietly, rather than to speak against men armed with falsehood, that most mischievous weapon, which sometimes drives its point even through truth. But you did well in urging me not to betray the truth, but to refute the slanderers, lest, by a success of falsehood against truth, many might be injured. (Gregory of Nyssa, On the Holy Trinity, ca 375 A.D.)

There is a devilish pressure to ignore societal lies on the grounds that they are someone else’s business. Yet lies unchecked are a virus. Lies beget lies. St. Paul warned about persistence in sin and how it leads to “greater and greater iniquity.” (Rom. 6:19) Endorsing lies is primarily an immorality and damages our very souls. For this reason alone, we should not accept them for ourselves nor others. As well, endorsing lies is also a blueprint for spreading more and more social sickness to every corner of the culture, from the elderly to the young to the unborn. We should not pretend lies as these are someone else’s business and do not affect us. Investment in lies as these have already produced untold poisonous returns to the masses.

Friday, August 19, 2022

Why the Vatican's survey on synodality is suspect

In anticipation of the vague "Synod on Synodality," various dioceses and Church outlets surveyed all walks of people, including lapse Catholics and non-Catholics. These survey results are to be sent to the bishops prior to the 2023 finale.

However, the content of the surveys brings the intent of the Synod into suspicion. For example, in multiple choice questions, the options offered lure the participant toward certain answers and issues. It gives the impression that certain issues are at the forefront of the participants' minds, when, if the questions had been left blank, the results would have likely been very different. One could say there is opinion-engineering taking place. 

For instance, in the survey promoted by Catholic apologist Jimmy Akin, there is a question asking which activities are "urgent for the Church to address..." The available choices are finite and include such politicized issues as "women's equality," "accompaniment to LGTBI people," and "ecology and environmental sustainability."

This would be like asking, "Is John's tie red or blue?" when his tie may be an entirely different color or he isn't wearing a tie at all. In this way, the synod surveys exhibit logical fallacies. They contain a form of the False Dilemma Fallacy (where options offered do not include the correct answer) or the Suppressed Evidence Fallacy (where relevant options are absent from the question).

Professor Cody Cooper commented on the survey: "[W]hy aren’t Traditional Latin Mass-goers or married Catholics with big families listed among the marginalized groups?" The absence of TLM from the survey is consistent with Pope Francis' continual antagonism toward TLM attendees. The absence of big families from the survey is consistent with Vatican figures trying to justify contraception. You see how the survey's questions and answers are loaded and steer participants to think and not think of certain matters. In a way, the gameplan is out in the open.

Many of the surveys closed on August 15. It was not hard to predict from there how the data would be manipulated. On August 16, the National Catholic Reporter (which promotes anti-Catholic heretical views) brandished the headline: "In synod reports, US Catholics call for women's leadership, LGBTQ welcoming." 

Thus, right on cue, heterodox Catholics frame the survey results as "US Catholics" having endorsed modern identity politics, and not other theological issues that were absent from the survey. Anyone following those two contemporary "issues" knows that women's "leadership" is language often used to launder the quest for women's "ordination" while "LGBTQ welcoming" is a concept used to launder the quest to declassify homosexual behavior as intrinsicallly disordered or to endorse same-sex unions altogether.

As Wendell Hull wrote for Crisis Magazine: "The synod brings the laity, and—by invitation—the whole world, into the process with full knowledge. The 'synodal fathers' will claim that the changes were demanded by the people." (emphasis mine) If efforts are made at this synod to undermine longstanding teachings of the Magisterium, those actions may be disguised as some "loving" move to serve the needs of "modern" people or other such euphemisms.

Even if the survey were short answer or blank essay questions where participants had to generate answers of their own accord, what is the current Pontificate's intention in surveying people unfamiliar even with basic theology in making theological decisions? Unless they want to see how catechized the world is? How many respondents for women's "leadership" can exposit the theology of the priest as sacramental bridegroom in Christ's stead? Or how many respondents fond of gay "marriage" can provide an anthropological defense that substituting a man for a woman in a marriage arrangement leaves it the "same" as a male-female marriage? We have yet to hear those answers from supposedly learned theologians, much less the average lapsed Catholic. Hull analogized: "Would a baseball team gather geishas for ideas on how to hit and catch?"

I recently finished reading Dr. Peter Kwasniewski's book True Obedience in the Church. In it, he reviews the theological and historical basis for defying unjust orders issued by clergy, including the Pope, if necessary. It is an issue I've recently researched myself, including the concept of a child who is otherwise bound to obey his parents, to defy an immoral parental order (cf. CCC#2217). It may be especially wise in the coming months to delve into the lasting theology of Catholic Tradition, that one might authentically identify when a clergyman, even a bishop or Pope, is resisting the sacerdotal grace available to him through his office. 

St. John Chrysostom taught that we will not be able to excuse ourselves from following corrupt teaching, even if those orders come from thousands of priests:

But even if it were the reverse, and you had corrupt teachers plundering and grasping at every thing, not even so were their wickedness an apology for you. For the Lover of mankind and All-wise, the Only-Begotten Son of God, seeing all things, and knowing the chance that in so great length of time and in so vast a world there would be many corrupt priests … but if you disobey the things spoken, even though you should show ten thousand corrupt priests, this will not plead for you at all. Since Judas also was an apostle, but nevertheless this shall never be any apology for the sacrilegious and covetous. (St. John Chrysostom, Homily 21 on 1st Corinthians, ca. 395 AD)

Wednesday, December 8, 2021

VIDEO: How the cherubim witness to Mary's Immaculate Conception

New 5+ minute video on how the cherubim angels witness to Mary's Immaculate Conception. Video is based on prior post How the cherubim witness to Mary's Immaculate Conception



See video on Rumble or YouTube.

Friday, July 23, 2021

The glory of Latin, in the Church's words

Following is a sample of texts in Church history pertaining to the Latin language, the nobility and encouragement of the language, as well as the glory of the Latin liturgy. Emphasis added.

If any one saith… that the mass ought to be celebrated in the vulgar tongue only…let him be anathema. (Council of Trent, Session 22, Canon 9, 1563)

Council of Trent by Pasquale Cati 1588
Council of Trent by Pasquale Cati, 1588

Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world... (Pope Pius V, Quo Primum, 1570)

The previous text from Pope Pius V does later in the apostolic constitution allow for pre-existing liturgies in other forms. However, I have included it above because of the force by which the Latin liturgy is elevated.

The first thing concerns fostering with every care and promoting the study of the Latin language in the literary schools of clerics; and gaining a grasp of this language, by knowing and using it, is important not merely for humanity and literature but also for religion. For the Church, since it contains all nations in its embrace, since it is going to endure until the consummation of the ages, and since it utterly excludes the common people from its governance, requires by its own nature a universal language, unchangeable, not that of the common people. Since Latin is such a language, it was divinely foreseen that it should be something marvellously useful for the Church as teacher, and that it should also serve as a great bond of unity for Christ’s more learned faithful; that is to say, by giving them not only something with which, whether they are separated in different locations or gathered into one place, they might easily compare the respective thoughts and insights of their minds, but also – and this is even more important – something with which they might understand more profoundly the things of mother Church, and might be united more closely with the head of the Church. (Pope Pius XI: Apostolic Letter Officiorum Omnium, August 1, 1922)

The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth. (Pope Pius XII, Mediator Dei, 1947)

Nor must we overlook the characteristic nobility of Latin formal structure. Its “concise, varied and harmonious style, full of majesty and dignity” makes for singular clarity and impressiveness of expression. … Since “every Church must assemble round the Roman Church,” and since the Supreme Pontiffs have “true episcopal power, ordinary and immediate, over each and every Church and each and every Pastor, as well as over the faithful” of every rite and language, it seems particularly desirable that the instrument of mutual communication be uniform and universal, especially between the Apostolic See and the Churches which use the same Latin rite. … Finally, the Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular. In addition, the Latin language “can be called truly catholic.” It has been consecrated through constant use by the Apostolic See, the mother and teacher of all Churches, and must be esteemed “a treasure … of incomparable worth.” It is a general passport to the proper understanding of the Christian writers of antiquity and the documents of the Church’s teaching. It is also a most effective bond, binding the Church of today with that of the past and of the future in wonderful continuity. (Pope John XXIII, Veterum Sapientia, 1962)

Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites. (Sacrosanctum Concilium, Second Vatican Council, 36.1, 1963)

While there are many motives that might have led a great number of people to seek a refuge in the traditional liturgy, the chief one is that they find the dignity of the sacred preserved there. After the Council there were many priests who deliberately raised ‘desacralization’ to the level of a program ... they put aside the sacred vestments; they have despoiled the churches as much as they could of that splendor which brings to mind the sacred; and they have reduced the liturgy to the language and the gestures of ordinary life, by means of greetings, common signs of friendship, and such things ... That which previously was considered most holy — the form in which the liturgy was handed down — suddenly appears as the most forbidden of all things, the one thing that can safely be prohibited. It is intolerable to criticize decisions which have been taken since the Council; on the other hand, if men make question of ancient rules, or even of the great truths of the Faith — for instance, the corporal virginity of Mary, the bodily resurrection of Jesus, the immortality of the soul, etc. — nobody complains or only does so with the greatest moderation. (Cardinal Joseph Ratzinger, prefect of the Congregation for the Doctrine of the Faith, Address to the Bishops of Chile, 1988)

I am of the opinion, to be sure, that the old rite should be granted much more generously to all those who desire it. It’s impossible to see what could be dangerous or unacceptable about that. A community is calling its very being into question when it suddenly declares that what until now was its holiest and highest possession is strictly forbidden and when it makes the longing for it seem downright indecent. (Cardinal Joseph Ratzinger, Salt of the Earth, 1996)

For fostering a true consciousness in liturgical matters, it is also important that the proscription against the form of liturgy in valid use up to 1970 should be lifted. Anyone who nowadays advocates the continuing existence of this liturgy or takes part in it is treated like a leper; all tolerance ends here. There has never been anything like this in history; in doing this we are despising and proscribing the Church’s whole past. How can one trust her present if things are that way? I must say, quite openly, that I don’t understand why so any of my episcopal brethren have to a great extent submitted to this rule of intolerance, which for no apparent reason is opposed to making the necessary inner reconciliations within the Church. (Cardinal Joseph Ratzinger, God and the World, 2000)

On the other hand, a variety of vocabulary in the original text should give rise, insofar as possible, to a corresponding variety in the translations. The translation may be weakened and made trite, for example, by the use of a single vernacular term for rendering differing Latin terms such as satiari, sumere, vegetari, and pasci, on the one hand, or the nouns caritas and dilectio on the other, or the words anima, animus, cor, mens, and spiritus, to give some examples. Similarly, a deficiency in translating the varying forms of addressing God, such as Domine, Deus, Omnipotens aeterne Deus, Pater, and so forth, as well as the various words expressing supplication, may render the translation monotonous and obscure the rich and beautiful way in which the relationship between the faithful and God is expressed in the Latin text. (Fifth instruction for the right implementation of the constitution on the sacred liturgy of the second vatican council, Liturgiam Authenticam, 51, 2001)

The previous text was one that ultimately discussed how to incorporate the vernacular mass, and in doing so, found itself admitting to the advantages of Latin.

The Popes and the Roman Church have found Latin very suitable for many reasons. It fits a Church which is universal, a Church in which all peoples, languages and cultures should feel at home and no one is regarded as a stranger.  Moreover, the Latin language has a certain stability which daily spoken languages, where words change often in shades of meaning, cannot have.  … Latin has the characteristic of words and expressions retaining their meaning generation after generation. This is an advantage when it comes to the articulation of our Catholic faith and the preparation of Papal and other Church Documents. … Blessed Pope John XXIII in his Apostolic Constitution, Veterum Sapientia, issued on 22 February 1962, gives these two reasons and adds a third. The Latin language has a nobility and dignity which are not negligible (cf. Veterum Sapientia, nn. 5, 6, 7). We can add that Latin is concise, precise and poetically measured. (Cardinal Francis Arinze, “Language in Liturgy,” 2006)

The Latin language has always been held in very high esteem by the Catholic Church and by the Roman Pontiffs. They have assiduously encouraged the knowledge and dissemination of Latin, adopting it as the Church’s language, capable of passing on the Gospel message throughout the world. This is authoritatively stated by the Apostolic Constitution Veterum Sapientia of my Predecessor, Blessed John XXIII. (Pope Benedict XVI, Motu Proprio: Latina Lingua, 2012)

Furthermore, after the 1960s, some riches of the liturgy were abandoned, such as its hieratic invariance, but also its geographic and historical unity, which was assured by Latin as the language of the liturgy, by the rites that had been handed down, by the beauty of its art and of the solemnity that accompanied it. The disappearance of linguistic unity in the liturgy in favor of the vernacular languages is, to my mind, one possible factor of division. … The Second Vatican Council explicitly demands that the Latin language be preserved. Have we been faithful to it? The use of Latin in some parts of the Mass can help us to rediscover the profound essence of the liturgy. Being a fundamentally mystical and contemplative reality, the liturgy is beyond the reach of our human activity. Nevertheless, it presupposes on our part some openness to the mystery being celebrated. Thus the conciliar Constitution on the Liturgy recommends a full understanding of the rites, and it prescribes “that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them” (Sacrosanctum Concilium, 54). (Cardinal Robert Sarah, The Day is Now Far Spent, p. 137-138, 2019)

It must be remembered that, from a theological point of view, every valid celebration of a sacrament, by the very fact that it is a sacrament, is also, beyond any ecclesiastical legislation, an act of worship and, therefore, also a profession of faith. In that sense, it is not possible to exclude the Roman Missal, according to the UA [Usus Antiquior, i.e. Usage of Antiquity], as a valid expression of the lex orandi and, therefore, of the lex credendi of the Church. It is a question of an objective reality of divine grace which cannot be changed by a mere act of the will of even the highest ecclesiastical authority. (Cardinal Raymond Burke, Statement on the Motu Proprio Traditionis Custodes, July 22, 2021)

The Eucharist is to be celebrated in the Latin language or in another language provided the liturgical texts have been legitimately approved. (Code of Canon Law, #928)