#the Latin says honor/virginity/of the father

[carebeardean]

religious trauma sold separately! 💅✨

[troybeecham]

Today, the Church honors St. Matthew, Apostle and Evangelist.

Ora pro nobis.

Matthew the Apostle (also known as Levi) was, according to the Bible, one of the twelve apostles of Jesus and, according to Christian tradition, one of the four Gospel writers (Evangelists). Among the early followers and apostles of Jesus, Matthew is mentioned in Matthew 9:9 and Matthew 10:3 as a publican, or tax collector, who, while sitting at the "receipt of custom" in Capernaum, was called to follow Jesus. He is also listed among the twelve, but without identification of his background, in Mark 3:18, Luke 6:15 and Acts 1:13. In passages parallel to Matthew 9:9, both Mark 2:14 and Luke 5:27 describe Jesus' calling of the tax collector Levi, the son of Alphaeus, but Mark and Luke never explicitly equate this Levi with the Matthew named as one of the twelve.

We do not know much with certainty about Matthew himself beyond what is mentioned in the Scriptures. He was born some time in the 1st c. AD, probably in Galilee, and was the son of Alpheus. As a tax collector he would have had to have been literate in Hebrew Aramaic, Latin, and Greek. His fellow Jews would have despised him, and all tax collectors, for what was seen as collaborating with the Roman occupation force and being therefore a traitor.

According to the Gospel, Matthew was working at a collection booth in Capernaum when Christ came to him and asked, "Follow me." With this simple call, Matthew became a disciple of Christ. After his call, Matthew invited Jesus home for a feast. On seeing this, the Scribes and the Pharisees criticized Jesus for eating with tax collectors and sinners. This prompted Jesus to answer, "I came not to call the righteous, but sinners to repentance." (Mark 2:17, Luke 5:32)

The New Testament records that as a disciple, he followed Jesus, and was one of the witnesses of the Resurrection and the Ascension of Jesus. Afterwards, the disciples withdrew to an upper room (Acts 1:10–14) (traditionally the Cenacle) in Jerusalem to await the outpouring of the Holy Spirit, after which the disciples remained in and about Jerusalem and proclaimed that Jesus was the promised Messiah, and performed many miracles. The Scriptures record that many came to the Faith, including a large number of priests.

In the Babylonian Talmud (Sanhedrin 43a) "Mattai" (a nickname for Matthew in Hebrew Aramaic) is named as one of five disciples of "Jeshu". Later Church fathers such as Irenaeus (Against Heresies 3.1.1) and Clement of Alexandria claim that Matthew preached the Gospel to the Jewish community in Judea, before going to other countries. Ancient writers are not agreed as to what these other countries are. The Roman Catholic Church and the Orthodox Church each hold the tradition that Matthew died as a martyr. The Babylonian Talmud appears to report his execution in Sanhedrin 43a.

According to Church tradition, while preaching in Ethiopia, Matthew converted, and then consecrated to God, Ephigenia of Ethiopia, the virgin daughter of the Aethiopian King Egippus. When King Hirtacus succeeded Egippus, he asked the apostle if he could persuade Ephigenia, his neice, to marry him. Matthew thus invited King Hirtacus to a worship service the following Sunday where he rebuked the king for lusting after the girl, as had consecrated herself to God and therefore was the bride of Christ. The enraged King ordered his bodyguard to kill Matthew who stood at the altar, making him a martyr.

Early Church tradition holds that the Gospel of Matthew was written by the apostle Matthew, sometime between AD 40-51. This tradition is first attested, among the extant writings of the first and second centuries, with the early Christian bishop Papias of Hierapolis (c. AD 60–163), who is cited by the Church historian Eusebius (AD 260–340), as follows:

"Matthew collected the sayings of or about Jesus in the Hebrew Aramaic language, and each one interpreted them as best he could." Likewise, early Christian theologian Origen (c. 184–c. 253) indicates that the first gospel was written by Matthew, and that his gospel was composed in Hebrew Aramaic near Jerusalem for Hebrew Christians, which he then translated it into Greek. The Hebrew Aramaic original was kept at the Library of Caesarea. Sometime in the late fourth or early fifth century, the Nazarene Community transcribed a copy for Jerome, which he used in his work. This Gospel was called the Gospel according to the Hebrews or sometimes the Gospel of the Apostles, and it was once believed that it was the original to the 'Greek Matthew' found in the Bible.

We thank you, heavenly Father, for the witness of your apostle and evangelist Matthew to the Gospel of your Son our Savior, Jesus; and we pray that, after his example, we may with ready wills and hearts obey the calling of our Lord to follow him; through the same Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.

Amen.

[orthodoxydaily]

Saints&Reading: Tuesday, May 21, 2024

may 8_may 21

THE HOLY APOSTLE AND EVANGELIST JOHN THE THEOLOGIAN (98-117).

Icon @Athonite

When Saint John was more than one hundred years old, he told seven of his disciples to take spades and follow him to a certain place outside the city of Ephesus, and then he told everyone to sit down while he went off to pray by himself for a while. When he returned, he told his disciples to dig a grave as long as he was tall, in the form of a cross. After giving them instructions and kissing them, he climbed into the grave and said: "Take some earth, my mother earth, and cover me."

They covered him with earth up to his knees, and he said: "Now take some more earth and cover me up to my neck."

As soon as he they had done this, Saint John spoke again: "Bring a linen cloth and place it on my face, then kiss me again for the last time, because you shall not see me anymore in this life."

After the Apostle dismissed them, they buried him and wept bitterly. Later, they returned and opened the grave, but the Saint's body was not there. They wept and returned to the city.

Every year, on May 8, a red dust appears on his grave, which heals the sick, through the prayers of the Holy Apostle John. People call this dust "manna from the earth."

Saint Augustine knew about this dust, and Saint Gregory of Tours also wrote about it. Some sources call this Feast "rodismos" (ροδισμός) i.e. Day of the Roses. Some think that this manna is called ροδής (a pink ointment, or a rose-colored dust). Others say that by this name they celebrate the roses of spring, just as we decorate the church with greenery and flowers on Pentecost.

Saint John’s principal Feast Day is September 26, but today the Church commemorates Saint John because of the annual pilgrimage to his grave.

There is a special title to be used when commemorating Saint John at the Dismissal: “The holy, glorious Apostle and Evangelist, Virgin, Beloved friend of Christ, John the Theologian.”1

1 John M. Fountoulis, Apanteseis Eis Leitourgikas Aporias (Thessalonike, 1973) pages 12 - 17.

VENERABLE ARSENIUS THE GREAT OF SCETIS (448)

Saint Arsenius the Great was born in the year 354 at Rome into a pious Christian family, which provided him a fine education and upbringing. He studied rhetoric and philosophy, and mastered the Latin and Greek languages. Saint Arsenius gave up philosophy and the vanity of worldly life, seeking instead the true wisdom praised by Saint James “pure, peaceable, gentle, and easy to be entreated, full of mercy and good fruits” (Jas. 3:17). He entered the ranks of the clergy as a deacon in one of the Roman churches, dedicating himself to the service of God.

The emperor Theodosius (379-395), who ruled the eastern half of the Roman Empire, heard about his erudition and piety, and he wished to entrust Arsenius with the education of his sons Arcadius and Honorius. Arsenius, however, protested that he had given up secular studies in order to serve God. Against his will, but in obedience to the will of Pope Damasus (December 11), Saint Arsenius agreed to teach the imperial children, hoping to teach them Christian piety as well.

When he arrived at Constantinople, Arsenius was received with great honor by the emperor Theodosius, who charged him to educate his sons not only in wisdom, but also in piety, guarding them from the temptations of youth. “Forget that they are the emperor’s sons,” said Theodosius, “for I want them to submit to you in all things, as to their father and teacher.”

With fervor the saint devoted himself to the education of the youths, but the high esteem in which he was held troubled his spirit, which yearned for the quietude of monastic life. Saint Arsenius entreated the Lord to show him the way to salvation. The Lord heard his prayer and one time he heard a voice telling him, “Arsenius, flee from men, and you shall be saved.” And then, removing his rich clothing and replacing it with old and tattered garments, he secretly left the palace, boarded a ship for Alexandria, and he made his way to Sketis, a monastery in the midst of the desert.

Arriving at the church, he asked the priests to accept him into the monastic brotherhood, calling himself a wretched wanderer, though his very manner betrayed him as a cultivated man. The brethren led him to Abba John the Dwarf (November 9), famed for his holiness of life. He, wishing to test the newcomer’s humility, did not seat Arsenius with the monks for the trapeza meal. He threw him a piece of dry bread saying, “Eat if you wish.” Saint Arsenius got down on his hands and knees, and picked up the bread with his mouth. Then he crawled off into a corner and ate it. Seeing this, Elder John said, “He will be a great ascetic!” Then accepting Arsenius with love, he tonsured him into monasticism.

Saint Arsenius zealously passed through his obediences and soon he surpassed many of the desert Fathers in asceticism. The saint again heard the Voice while he was praying, “Arsenius, hide from people and dwell in silence, this is the root of virtue.” From that moment Saint Arsenius settled in a solitary cell deep in the desert.

Having taken on the struggle of silence he seldom left his seclusion. He came to church only on Sundays and Feast days, observing complete silence and conversing with no one. When Abba Moses asked him why he hid himself from people, Saint Arsenius replied, “God knows that I love you, but I cannot remain with God and with men at the same time. The Heavenly Powers all have one will and praise God together. On earth, however, there are many human wills, and each man has his own thoughts. I cannot leave God in order to live with people.”

Though absorbed in constant prayer, the saint did not refuse visiting monks with his counsel and guidance, giving short, but perceptive answers to their questions. Once, a monk from Sketis saw the great Elder through a window standing at prayer, surrounded by a flame.

The handicraft of Saint Arsenius was to weave baskets, for which he used the fronds of date palms soaked in water. For a whole year Saint Arsenius did not change the water in the container, but merely added a little water to it from time to time. This caused his cell to be permeated with a foul stench. When asked why he did this, the saint replied that it was fitting for him to humble himself in this way, because in the world he had used incense and fragrant oils. He prayed that after death he would not experience the stench of hell.

The fame of the great ascetic spread far, and many wanted to see him, and they disturbed his tranquility. As a result, the saint was forced to move around from place to place. But those thirsting to receive his guidance and blessing still found him.

Saint Arsenius taught that many take upon themselves great deeds of repentance, fasting, and vigil, but it is rare for someone to guard his soul from pride, greed, jealousy, hatred of one’s brother, remembrance of wrongs, and judgment. In this they resemble graves which are decorated outwardly, but filled with stinking bones.

A certain monk once asked Saint Arsenius what he should do when he read the Holy Scriptures and did not comprehend their meaning. The Elder answered, “My child, you must study and learn the Holy Scriptures constantly, even if you do not understand their power... For when we have the words of the Holy Scriptures on our lips, the demons hear them and are terrified. Then they flee from us, unable to bear the words of the Holy Spirit Who speaks through His apostles and prophets.”

The monks heard how the saint often urged himself on in his efforts with the words, “Rouse yourself, Arsenius, work! Do not remain idle! You have not come here to rest, but to labor.” He also said, “I have often regretted the words I have spoken, but I have never regretted my silence.”

The great ascetic and keeper of silence was given the gift of tears with which his eyes were constantly filled. He spent fifty-five years at monastic labors and struggles. He spent forty years at Sketis, and ten years on the mountain of Troe near Memphis. Then he spent three years at Canopus, and two more years at Troe, where he fell asleep in the Lord.

Our holy, God-bearing Father Arsenius reposed when he was nearly one hundred years old, in the year 449 or 450.

His only disciples seem to have been Alexander, Zoilos, and Daniel (June 7).

Source: Orthodox Church in America_OCA

ACTS 8:5-17

5 Then Philip went down to the city of Samaria and preached Christ to them. 6 And the multitudes with one accord heeded the things spoken by Philip, hearing and seeing the miracles which he did. 7 For unclean spirits, crying with a loud voice, came out of many who were possessed; and many who were paralyzed and lame were healed. 8 And there was great joy in that city. 9 But there was a certain man called Simon, who previously practiced sorcery in the city and astonished the people of Samaria, claiming that he was someone great, 10 to whom they all gave heed, from the least to the greatest, saying, "This man is the great power of God." 11 And they heeded him because he had astonished them with his sorceries for a long time. 12 But when they believed Philip as he preached the things concerning the kingdom of God and the name of Jesus Christ, both men and women were baptized. 13 Then Simon himself also believed; and when he was baptized he continued with Philip, and was amazed, seeing the miracles and signs which were done. 14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15 who, when they had come down, prayed for them that they might receive the Holy Spirit. 16 For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. 17 Then they laid hands on them, and they received the Holy Spirit.

JOHN 6:27-33

27 Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him. 28 Then they said to Him, "What shall we do, that we may work the works of God?" 29 Jesus answered and said to them, "This is the work of God, that you believe in Him whom He sent." 30 Therefore they said to Him, "What sign will You perform then, that we may see it and believe You? What work will You do? 31 Our fathers ate the manna in the desert; as it is written, 'He gave them bread from heaven to eat.' 32 Then Jesus said to them, "Most assuredly, I say to you, Moses did not give you the bread from heaven, but My Father gives you the true bread from heaven. 33 For the bread of God is He who comes down from heaven and gives life to the world.

[blueiscoool]

An 800-Year-Old Medieval Wax Seal Found by 10-Year-Old Boy Sells for $5,000

A 10-year-old boy in the U.K. found an 800-year-old medieval seal in a field 10 minutes into a metal detecting trip. The seal sold for £4,000 ($5,247) at auction on Monday, Hansons Auctioneers announced.

George Henderson found the seal around 5 inches in the ground shortly after starting a charity dig set up by his father, Paul Henderson, in November 2021. The money will be shared between George Henderson and the farmer who owns the land in Suffolk, East Anglia, where the seal was found.

Used by medieval priests in the 13th century to put wax seals on official letters, the copper-alloy object is inscribed in Latin with the words: "Seal of the Priory and Convent of Butley, of Adam, Canon Regular."

According to Hansons Auctioneers, the seal is around 800 years old. The item is linked to the Butley Priory, which was founded in 1171. The individual known as Adam was its prior between 1219 and 1235.

The seal features the Virgin Mary, as the priory was dedicated to her, as well as the baby Christ.

The finding has been designated of Regional Importance on the Portable Antiquities Scheme, which is run by the British Museum and records archaeological finds by the public.

Charles Hanson, owner of Hansons Auctioneers, told Newsweek: "It was an honor to auction this wonderful find. I am thrilled by the result—particularly for the metal detectorist who unearthed it, George Henderson. What a find to make for a young man of 10 years old. I am delighted to say the priory seal has been purchased by a private U.K. buyer and will be returning to Suffolk."

Metal detectorist Adam Staples, a consultant valuer at Hansons Auctioneers, said in a statement: "This is an exceptional find for any metal detectorist to make but to discover something like this when you're only 10 is astounding. George must have the Midas touch! I hope it will inspire him to keep metal detecting and unearthing more history."

The boy said in a statement: "I'm happy I discovered it."

Paul Henderson has been metal detecting for 20 years and said in a statement: "The seal's historical importance rather than value is what's important to both me and George. It's the most exciting find either of us has ever made.

"George has been metal detecting on and off since the age of five but he doesn't always come out with me. He's found one or two interesting things over the years.

"He knew the seal was special when he dug it up but he didn't know what it was. I did. I knew it was a medieval seal matrix. What I didn't know then was how unusual or valuable it was. George was laid back about it at first but, as the day wore on, people kept asking to look at it and he got more excited.

"He seems to be better at making important finds than me! Having said that, there have been plenty of times when he's come back with nothing. I always tell him to keep at it—and he got his reward."

By Kashmira Gander.

[the-daisy-path]

Greek Goddess Sophia: Goddess of Wisdom

Goddess of:

Spirituality in mature women

the Divine Feminine

Wisdom

Spirituality and Return to it's roots

Greek Goddess

Holy spirit of the Trinity

Holy Wisdom of Hagia Sophia

Sophia usually appears as:

A red winged woman

crowned with seven stars

at Her feet lies the World

She carries a golden cup

She is also often shown wearing a red gown

pregnant.

In Western (Latin) tradition, she appears as a crowned virginIn Russian Orthodox tradition, she has a more supernatural aspect of a crowned woman with wings in a glowing red color.

Sophia's traits include:

righteous, wise, loving, communicative, knowledgeable, creative, protective, giving, and truthful.

Colors associated with Sophia:

Red (some say also pink) symbolizing the Rose

Radiant White White symbolizing the Dove

Purple for Wisdom.

Key Points of Sophia:

Ancient Christian

Wife of God

referred to as wisdom in the Bible

Referred to as Fallen Angel

HOLY DAYS: November 28th is the Day of Sophia.

RELATIVES:

Yahway - AKA God - some believe she is God's wife  

Adam, Eve, Lilith, - Most know the story of Adam and Eve but Lilith is believed to be Adams first wife.

Angels (children) - considered to be Children of God,

Jesus Christ (step-son) - Virgin Mary was Jesus' mother making Sophia his step-mom by default, since God is Jesus Father.

Definition of Yahway: The meaning of the name `Yahweh' has been interpreted as “He Who Makes That Which Has Been Made” or “He Brings into Existence Whatever Exists”, though other interpretations have been offered by many scholars.

Sophia's identity is hidden in the Old Testament by references to her in the lower case word “wisdom.”She was a part of the Judeo-Christian heritage of the west, but forgotten within a monotheistic, patriarchal religion that denies feminine divinity.

Hagia Sophia is the lovely, domed church in Constantinople which made her name familiar. This church was built to honor the divine mother in the sixth century CE by Eastern Christians. Roman Christians claim it was dedicated to a minor virgin martyr, Saint Sophia, rather than in honor of any Divine

 Feminine.Hagia means “holy” in Greek, and was once a title of respect for wise and protected older women, but sadly the meaning has been bastardized so these wise women are referred to as “hags”.

Sophia’s archetype of wisdom causes a pressing need to find meaning and reconcile one’s beliefs through gnosis. When women are on a spiritual quest, they are finding and developing their “inner” Sophia wisdom. Since solitude is usually the developmental ground for contemplation, prayer, and meditation, a conflict may arise between the needs of relationships in the secular world, and the needs for the time for inspired religious study.

Symbols for Sophia:

the Dove of Aphrodite, which later became the dove representing the Holy Spirit

A cup

the crescent moon

a tree

Rose - Sophia, as spiritual whole, forms earth and heaven. Represented in visual form as a flower -- like the scent of a blossom, her spirit always remains attached to the earthly foundation of reality. Her luminous aspect overcomes darkness. In Dante's poem, she is the sacred white rose belonging to the Madonna, the ultimate flower of light revealed above the starry night sky.

World disc - She gathers the arts around her, teaches the philosophers, inspires the poets. She bears the world disc, the zodiac, planets, sun and moon.

Chalice - She represents the cup of the Last Supper, the mythical Holy Grail, baptism, the return to the Mother -- the spring of life

Apple - that Sophia offers is the fruit of the Tree of Wisdom instead of Eve's apple from the Tree of Knowledge. The Tree of Sophia (Wisdom) is identical to the Tree of Life, for it is known that "She is a tree of life to those who lay hold of her." (Proverbs 3: 18) The apple from this tree contains Sophia's five seeds of wisdom, and she instructs one to eat these seeds, thus taking her wisdom within and assimilating it in one's deepest being. This is an organic process by which wisdom is the fruit which grows from a "new perception." As we are instructed to "Acquire Sophia, acquire perception" (Proverbs 4: 5), it is apparent that Sophia (Wisdom) is identified with perception. This "new perception" that Sophia brings is precisely the wholeness of her apple which integrates the dichotomies of existence. It is the perception of the interconnectedness of all life and the wisdom that comes from that awareness; it is the perception of creation as a blessing and the joy that comes from that recognition. Eating the seeds of the apple of wisdom leads to an "ecosophianic perspective of nature"(6) as we recognize Sophia's presence in all things. Truly it is the apple of joyful wisdom that she blesses us with!

Serpent - tempted Eve, and has subsequently become a symbol of evil, is transformed by Sophia into the serpent of feminine power and wisdom.

 The two serpents, one light and one dark, which entwine around the staff are symbols of Sophia. Thus she connects us with an earlier time in human history when the serpent as a primal symbol of the Divine Feminine was honored for its wisdom of the Earth and its power of healing and immortality. As the patriarchal world view gained dominance, this ancient symbol of the Goddess became hated and feared and its true meaning was banished along with the Divine Feminine. Sophia's call to us today is to reclaim the Feminine in all of her aspects from the patriarchal world view, and to once again honor the wisdom of the Earth and the wisdom of the body as symbolized by the serpent.

The serpent and staff also symbolize the process of transformative growth which cannot be understood by rational thought. As Erich Neumann says, "This phenomenon dominates the symbolism of the 'fall from grace' that leads to consciousness…" While the Tree of the Knowledge of Good and Evil represents the staff with its one serpent, the Tree of Life is often depicted with two serpents. Thus Sophia's tree, like the serpent staff with its two entwining snakes, symbolizes the uniting of the opposites in a balanced equilibrium. As the serpents on the staff metamorphose into two circulating bands of light and dark energy, so the transformation of consciousness takes place through Sophia's wisdom. The fertility of the Goddess which is also symbolized by entwining snakes results from this transformation. Today this "fertility" may be viewed as the transformative creative power which must emerge in order to bring healing to our world.

[asklepiean]

Last night I was reading about the Matralia (June 11th). There isn't a fixed interpretation about who the matrons blessed in the temple of Mater Matuta - we know that they prayed for the children of their other siblings, but latin texts aren't precise in saying if it was their sisters' or brothers' children. I think it drastically changes how we interpret the festival and the relationship between family members.

If we accept that it was about their brother's children, it means that matrons honored their gens since the second name was passed on by the fathers and their brothers. A matron could not bless her children because they weren't hers, but were part of her husband's family, and the only way to honor family ties was through their brothers. Considering that this festival was celebrated two days after the Vestalia, we can say that in these two weeks of celebrations for Vesta the focus was on the paternal hearth, the original place from which every citizen came. Vestals and matrons blessed their gens through nices and nephews since the formers could not have children of their own, and the latters could not pass on their family names.

But if we accept the most common interpretation that matrons prayed for their sisters' children (and the link between Mater Matuta and Ino, sister of Semele) we see the dynamics between women of the same family. My latin prof once said that the latin word for "maternal aunt", matertera, means "the other mother" since she was literally a second mother for the child: she looked after them, took part in their education, and in general, was a more familiar presence for the child than the paternal aunt because "if you were born in ancient Rome, other than your mother, your aunt was the only good thing in the world". A maternal aunt was a second mother because both the mother and her sisters gave birth to the child - one, in reality, the other on a spiritual level. Celebrating this festival during the Vestalia means recognizing the role of the hearth as the shared womb of the family, the place from which everyone is born (childbirth happened in the domus), and so Vesta - as a virgin mother goddess/celestial fire of the Gods - becomes the real ancestor of every citizen linked not by name, but by fire. It was a group of priestesses that took care of Her temple and the well-being of the holy fire that guarded the City, and it was a group of matrons that took care of the citizens born of other women. It was a shared effort to protect the Other, what was of public use, what was truly vital for the community.

[pamphletstoinspire]

Feast of the Holy Family – Sunday after Epiphany - Latin Calendar

Little Litany of the Holy Family

Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us.

Jesus, Mary, and Joseph, Hear us. Jesus, Mary, and Joseph, Help our family.

That we may love poverty, Holy Family, hear us. That we may love humility, Holy Family, hear us. That we may love labor, Holy Family, hear us. That we may love order, Holy Family, hear us. That we may love quiet, Holy Family, hear us. That we may love kindness, Holy Family, hear us. That we may love charity, Holy Family, hear us. That we may love courtesy, Holy Family, hear us. That we may love peace, Holy Family, hear us.

O Lord God Who on earth loved poverty and humility, teach us to live in our families in peace and quiet order and with charity to all. Amen. 

by Abbot Gueranger

This Sunday has been chosen by the Church for the celebration of the Feast of the Holy Family; the liturgy of the day, as expressed in the Gospel, harmonizes well with the mystery of this Feast, for it carries us forward to the childhood of our Emmanuel and gives us those wonderful words of His Blessed Mother, we must ever ponder within our hearts: “And He went down with them, and came to Nazareth, and was subject to them.”

The Feast of the Holy Family is of recent origin. In 1663 Barbara d’Hillehoust founded at Montreal the Association of the Holy Family; this devotion soon spread and in 1893 Pope Leo XIII expressed his approval of a Feast under this title and himself composed part of the Office. The Feast was welcomed by succeeding Pontiffs as an efficacious means for bringing home to the Christian people the example of the Holy Family at Nazareth, and by the restoration of the true spirit of family life, stemming, in some measure, the evils of modern society. These motives led Pope Benedict XV to insert the Feast into the Universal Calendar, and from 1921 it has been fixed for this present Sunday.

The Lessons for the Second Nocturn of Matins are taken from the Apostolic Letter of Pope Leo XIII, Neminem Fugit, of June 14, 1892:

When a merciful God determined to complete the work of human reparation which the world had awaited throughout long ages, He so established and designed the whole, that from its very inception, it would show to the world the sublime pattern of a divinely constituted family. In this all men should see the perfect example of domestic unity, and of all virtue and holiness. Such was the Holy Family of Nazareth, in which before He had shone forth in full light to all nations, the Sun of Justice, Christ Our Lord and Savior, led a hidden life with the Virgin Mary for Mother and most Holy Joseph for foster-father. There is no doubt that all those virtues of ordinary home life, those acts of mutual love, holy behavior and pious practices shone forth in the highest degree in this Holy Family, destined to be a model for all others. Accordingly, the benign dispositions of Providence fashioned that Family so that every individual Christian, whatever his condition or station, by turning his attention to it, could find in it easily, reason and incentive for the exercise of every virtue.

Fathers of families, for example, have in St. Joseph a shining pattern for watchfulness and foresight. Mothers have in the most Holy Virgin Mother of God an extraordinary model of love, of modesty, of submissiveness of mind, and of perfect faith. Children of the family have in Jesus, Who was subject to Joseph and Mary, a divine example of obedience to admire, cultivate and imitate. Those nobly born may learn from a Family of royal blood how to restrain themselves in good fortune, and to retain their dignity in ill. The rich may learn from this family how much less estimable are riches than virtue. If working men and all those sorely harassed by family distresses and meager circumstances would but look to the most holy members of this domestic society, they would find there reason to rejoice rather than to grieve at their lot. In common with the Holy Family they have to work, they have to provide for the daily needs of life. St. Joseph had to work at his trade to earn a living; even the divine hands toiled at the artisan’s profession. Surely then we need not wonder that wise men who were rich, cast their wealth aside willingly, and chose poverty in company with Jesus, Mary, and Joseph.

For all these reasons, therefore, it was right and proper that devotion to the Holy Family should have been introduced among Catholics and once begun should have grown from day to day. Proof of this lies first in the sodalities instituted under the invocation of the Holy Family; then in the unique honors bestowed upon it; and above all, by the privileges and favors granted to this devotion by Our predecessors to stimulate fervor and piety in its regard. This devotion was held in great honor, even in the seventeenth century. Having been widely propagated through Italy, France and Belgium, it spread through practically the whole of Europe. Passing over the vast tract of the Atlantic Ocean, it was extended in America, throughout Canada, where under favorable circumstances, it flourished. Nothing truly can be more salutary or efficacious for Christian families to meditate upon than the example of the Holy Family, which embraces the perfection and completeness of all domestic virtues. When Jesus, Mary and Joseph are invoked in the home, there They foster charity, there They exert a good influence over conduct, set an example of virtue, and make more bearable the hardships of every life. — To increase devotion to the Holy Family, Pope Leo XIII prescribed that Christian families should be dedicated to It. Pope Benedict XV extended the Mass and Office to the whole Church.

In the Third Nocturn, St. Bernard comments on the Gospel of the day (given below):

“And He was subject to them.” Who? To whom? God to man! God, I say, to Whom the Angels are subject, Whom Principalities and Powers obey, He, indeed, was subject to Mary. Nor to Mary only, but to Joseph because of Mary. Marvel, therefore, at both, and choose whether you will most wonder at the benign condescension of the Son, or the exceedingly great dignity of the Mother. Both are amazing; both miraculous. That God should obey a woman is humility without parallel. That a woman should rule God is sublimity without equal. In praise of virgins, it is sung, that they follow the Lamb whithersoever He goes. But what praise can set forth Her dignity, Who leads Him.

Learn, O man, to obey. Learn, O earth, to be subject. Learn, O dust, to submit. The Evangelist, in speaking of thy Maker says, and He was subject to them. Without any doubt he was subject to Mary and Joseph. Be ashamed, O proud ashes. God humbles Himself, and you—do you exalt yourself? God subjected Himself to men, and do you, longing to dominate men, place yourself above your Creator? Should I, at any time, think such a thing, would that God would deign to answer me as He answered in rebuking His Apostle: “Get behind Me, satan… for thou dost not mind the things of God, but those of men.” (Matt. 16: 23) As often as I desire pre-eminence over men, so often do I strive to go before God. Truly then I savor not the things that are of God. For of Him it was said, and He was subject to them. If, man, you disdain to imitate the example of men, surely it will not be an indignity to you to follow that of your Creator. If, perchance, you cannot follow Him whithersoever He goes, deign at least to follow Him when He humbles Himself for you.

If you are not able to walk along the sublime path of virginity, at least follow God by the very safe way of humility. Should anyone depart from this straight way—even though he be a virgin—he does not, the truth must be told, follow the Lamb whithersoever He goes. The one is not able to ascend to the spotlessness of the Lamb Who is without spot, nor does the other deign to descend to the meekness of the Lamb Who remained dumb, not before His shearers only, but before His murderers. Yet the sinner following in humility chooses a more salutary way than the proud man who follows in virginity, inasmuch as the humble satisfaction cleanses the uncleanness of the first, whereas pride defiles the chastity of the other.

In the Holy Sacrifice, the Introit recalls the joy that must have filled the cave of Bethlehem on that Christmas night; let us again rejoice with Mary and Joseph and sing the praises of the resting-place of the Lord of Hosts:

(Prov. 23) The father of the Just rejoices greatly; let Thy father and Thy mother be joyful, and let her rejoice that bore Thee. (Ps. 83) How lovely are Thy tabernacles, O Lord of Hosts: my soul longs and faints for the courts of the Lord. V. Glory be to the Father…

The Church prays in the Collect that the home life of every Christian family may be sanctified and perfected by the example of that of the Holy Family; this is Her unceasing wish for Her children:

O Lord Jesus Christ, Who by subjecting Thyself to Mary and Joseph didst consecrate family life with wonderful virtues: grant that, by Their joint assistance, we may fashion our lives after the example of Thy Holy Family, and obtain everlasting fellowship with It. Who livest and reignest…

After the Commemorations of the Sunday and of the Octave, there follows a Lesson from the Epistle of St. Paul the Apostle to the Collosians:

Brethren: Put on, as God’s chosen ones, holy and beloved, a heart of mercy, kindness, humility, meekness, patience. Bear with one another and forgive one another, if anyone has grievance against any other; even as the Lord has forgiven you, so also do you forgive. But above all these things have charity, which is the bond of perfection. And may the peace of Christ reign in your hearts; unto that peace, indeed, you were called in one body. Show yourselves thankful. Let the word of Christ dwell in you abundantly: in all wisdom teach and admonish one another by psalms, hymns and spiritual songs, singing in your hearts to God by His grace. Whatever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. (c. 3)

If we would attain to charity, the bond of perfection which unites all Christians together in the one great family of God, we must pay heed to those virtues which the Epistle puts before us. We must be full of mercy, benignity, humility, modesty and patience; we must bear with one another and forgive one another, after the example of the Incarnate Word. Then the peace of Christ will dwell not only in our hearts, but in those around us, and our homes will truly become like that of Nazareth, where Jesus, Mary and Joseph were ever singing in Their hearts to God by His grace.

In the Gradual Holy Church again celebrates the praises of the House of the Lord; She proclaims the blessedness of those that obtain lasting fellowship in the heavenly home above; yet in the Alleluia verse She recalls the lowliness of the earthly home of our Emmanuel, which made Him truly a hidden King:

(Ps. 26) One thing I have asked of the Lord, this will I seek after: that I may dwell in the house of the Lord all the days of my life. V. (Ps. 83) Blessed are they who dwell in Thy house, O Lord; they shall praise Thee forever and ever. Alleluia, alleluia. V. (Isa. 45) Verily Thou art a hidden God, the God of Israel, the Savior. Alleluia.

The Gospel is taken from the Second Chapter of St. Luke:

When Jesus was twelve years old, they went up to Jerusalem according to the custom of the feast. And after they had fulfilled the days, when they were returning, the Boy Jesus remained in Jerusalem, and His parents did not know it. But thinking that He was in the caravan, they had come a day’s journey before it occurred to them to look for Him among their relatives and acquaintances. And not finding Him, they returned to Jerusalem in search of Him. And it came to pass after three days, that they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. And all who were listening to Him were amazed at His understanding and His answers. And when they saw Him, they were astonished. And His Mother said to Him, “Son, why hast Thou done so to us? Behold, Thy father and I have been seeking Thee sorrowing.” And He said to them, “How is it that you sought Me? Did you not know I must be about My Father’s business?” And they did not understand the word that He spoke to them. And He went down with them and came to Nazareth, and was subject to them; and His Mother kept all these things carefully in Her Heart. And Jesus advanced in wisdom and age and grace before God and men.

Thus, O Jesus, didst Thou come down from Heaven to teach us. The tender age of Childhood, which Thou didst take upon Thyself, is no hindrance to the ardor of Thy desire that we should know the one and only God, Who made all things, and Thee, His Son, Whom He sent to us. When laid in the Crib, Thou didst instruct the Shepherds by a mere look; when swathed in Thy humble swaddling-clothes, and subjected to the voluntary silence Thou hadst imposed on Thyself, Thou didst reveal to the Magi the light they sought in following the star. When twelve years old, Thou didst explain to the Doctors of Israel the Scriptures which bear testimony to Thee. Thou gradually didst dispel the shadows of the Law by Thy presence and Thy words. In order to fulfill the commands of Thy Heavenly Father, Thou dost not hesitate to occasion sorrow to the Heart of Thy Mother, by thus going in quest of souls that need enlightening. Thy love of man will pierce that tender Heart of Mary with a still sharper sword, when She shall behold Thee hanging on the Cross, and expiring in the midst of cruelest pain. Blessed be Thou, sweet Jesus, in these first Mysteries of Thine Infancy, wherein Thou already showest Thyself devoted to us, and leavest the company of Thy Blessed Mother for that of sinful men, who will one day conspire Thy Death. 

Prayer for a Catholic Family

God of goodness and mercy, we commend to thy all-powerful protection our home, our family and all that we possess. Bless us all as thou didst bless the holy family of Nazareth.

O Jesus, our most holy Redeemer, by the love with which thou didst become man in order to save us, by the mercy through which thou didst die for us upon the cross, we entreat thee to bless our home, our family, our household. Preserve us from all evil and from the snares of men; preserve us from lightning and hail and fire, from flood and from the rage of the elements; preserve us from thy wrath, from all hatred and from the evil intentions of our enemies, from plague, famine and war. Let no one of us die without the Holy Sacraments. Bless us, that we may always openly confess our faith which is to sanctify us, that we may never falter in our hope, even amid pain and affliction, that we may ever grow in love for Thee and in charity toward our neighbor.

O Jesus, bless us, protect us.

O Mary, Mother of grace and mercy, bless us, protect us against the evil spirit; lead us by the hand through this vale of tears; reconcile us with thy divine Son; commend us to Him, that we may be made worthy of his promises.

Saint Joseph, reputed father of our Saviour, guardian of his most holy Mother, head of the holy family, intercede for us, bless and protect our home always.

Saint Michael, defend us against all the wicked wiles of hell.

Saint Gabriel, obtain for us that we may understand the holy will of God.

Saint Raphael, preserve us from ill health and all danger to life.

Holy Guardian Angels, keep us day and night in the way to salvation.

Holy Patrons, pray for us before the throne of God.

Bless this house, Thou, God our Father, who didst create us; Thou, divine Son, who didst suffer for us on the cross; Thou, Holy Spirit, who didst sanctify us in baptism. May God, in his three Divine Persons, preserve our body, purify our soul, direct our heart, and lead us to life everlasting.

Glory be to the Father, glory be to the Son, glory be to the Holy Ghost. Amen.

(Indulgence 200 days Leo XIII)  

[cruger2984]

Haikyuu!! and its Saints

Fly to victory. In celebration of my birthday today, here's our black and orange boys of Karasuno and their corresponding saints!

December 31 - Daichi Sawamura

Pope St. Sylvester I: 33rd bishop of Rome who reigned from 314 to 335 A.D. He filled the see of Rome at an important era in the history of the Western Church, yet very little is known of him. The accounts of his pontificate preserved in the seventh or eighth-century Liber Pontificalis contain little more than a record of the gifts said to have been conferred on the church by Constantine the Great, although it does say that he was the son of a Roman named Rufinus. Large churches were founded and built during Sylvester I's pontificate, including Basilica of St. John Lateran, Basilica of the Holy Cross in Jerusalem, Old St. Peter's Basilica and several churches built over the graves of martyrs. Legend has it that Sylvester is slaying a dragon, hence he is often depicted with the dying beast.

June 13 - Koshi Sugawara

St. Anthony of Padua: Franciscan Portuguese friar and priest who is noted by his contemporaries for his powerful preaching, expert knowledge of scripture, and undying love and devotion to the poor and the sick, he was one of the most quickly canonized saints in church history. Although he is known as the patron of lost items, his major shrine can be found in Padua, Italy. In January 1946, he is proclaimed a Doctor of the Church by Pope Pius XII, and is given the title of Doctor Evangelicus (Evangelical Doctor).

January 1 - Asahi Azumane

Solemnity of Mary, Mother of God: One of the most important Marian feasts days to start the New Year. It is to honor the Blessed Virgin Mary under the aspect of her motherhood of Jesus Christ, whom Christians see as the Lord, Son of God, and it is celebrated by the Latin Rite of the Catholic Church on 1 January, the Octave (8th) day of Christmastide.

October 10 - Yu Nishinoya

St. Cerbonius: Populonian bishop who lived in the time of the Barbarian invasion. Gregory the Great praises him in Book XI of his Dialogues. Another tradition states that Cerbonius was a native of North Africa who was the son of Christian parents. Ordained a priest by Regulus, though not the same one as in the Scottish Legend. One of the saint’s attributes was a bear licking his feet, because during Totila’s invasion of Tuscany, he was ordered to be killed by a wild bear, the bear remained petrified before him. It stood on two legs and opened its jaws wide. Then, it fell back on its paws and licked the feet of the saint.

March 3 - Ryunosuke Tanaka

St. Katharine Drexel: American philanthropist, religious sister, educator, heiress, and foundress of the Sisters of the Blessed Sacrament, as well as Xavier University of Louisiana, the only historically black Catholic college in the country. She might be the second canonized saint to have been born in the United States and the first to have been born a U.S. citizen, she is the patron of philanthropists and racial justice.

December 26 - Chikara Ennoshita

St. Stephen: Dubbed as the first Christian martyr, and his appearance can be found in the Acts of the Apostles. He is a deacon in the early church at Jerusalem who aroused the enmity of members of various synagogues by his teachings. Accused of blasphemy at his trial, he made a long speech denouncing the Jewish authorities who were sitting in judgment on him and was then stoned to death, in which Saul of Tarsus was a witness to see him died before his conversion in Damascus.

February 15 - Hisashi Kinoshita

St. Claude de La Colombière: 17th century French Jesuit priest who assisted St. Margaret Mary Alacoque in establishing the devotion to the Sacred Heart. He was her confessor, and his writings and testimony helped to validate her mystical visions and elevated the Sacred Heart as an important feature of Roman Catholic devotion. He was appointed court preacher to Mary of Modena, who had become duchess of York by marriage with the future King James II of England, and he took up his residence in St. James's Palace in London. Falsely accused by a former protégé of complicity in Titus Oates's 'popish plot,' he was imprisoned for five weeks and, when released, was obliged to return to France, where he died an invalid under the care of Margaret Mary. Canonized by Pope St. John Paul II on the Feast of the Visitation in 1992, his major shrine can be found in Paray-le-Monial.

August 17 - Kazuhito Narita

St. Hyacinth of Poland: 13th century Polish Dominican priest and missionary who worked to reform women's monasteries in his native Poland, and was a Doctor of Sacred Studies, educated in Paris and Bologna, and is known for the monicker, 'Apostle of the North.' One of the major miracles attributed to Hyacinth came about during a Mongol attack on Kiev. As the friars prepared to flee the invading forces, Hyacinth went to save the ciborium containing the Blessed Sacrament from the tabernacle in the monastery chapel, when he heard the voice of Mary, the mother of Jesus, asking him to take her, too. He lifted the large, stone statue of Mary, as well as the ciborium. He was easily able to carry both, despite the fact that the statue weighed far more than he could normally lift. Thus he saved them both. His tomb is in the Basilica of Holy Trinity in Krakow, Poland, in a chapel that bears his name. Hyacinth is the patron saint of those in danger of drowning.

December 22 - Tobio Kageyama

St. Ernan, Son of Eogan: He was a nephew of St. Columba. His monastery in Ireland was at Druim-Tomma in the district of Drumhome, County Donegal. He is venerated as the patron saint of Killernan, though he may not have visited Scotland and also as patron of the parish of Drumhome, where a school has been dedicated to him. His commemoration is assigned to the 21st and 22nd of December according to the Scottish Kalendars.

June 21 - Shoyo Hinata

St. Aloysius Gonzaga: Italian confessor from the Jesuit order. Born into the noble Gonzaga clan in 1568, and in order to satisfy his father's ambitions, he was trained in the art of war and was obliged to attend royal banquets and military parades. Not with standing his father's furious opposition, Aloysius renounced his inheritance and join the Jesuits in Rome. While still a student at the Roman College, he died as a result of caring for the victims of a serious epidemic. Canonized on New Year’s Eve in 1726 by Pope Benedict XIII, he is the patron saint of the Christian youth, Jesuit scholastics, the blind, AIDS patients, AIDS care-givers.

September 27 - Kei Tsukishima

St. Vincent de Paul: 17th century French priest who is the founder of the Congregation of the Mission (the Vincentians) for preaching missions to the peasantry and for educating and training a pastoral clergy. The patron saint of charitable societies, he is primarily recognized for his charity and compassion for the poor, though he is also known for his reform of the clergy and for his early role in opposing Jansenism. With St. Louise de Marillac, he co-founded the Daughters of Charity (Daughters of Charity of St. Vincent de Paul) in 1633. The association was patterned after the Confraternities of Charity and was the first noncloistered religious institute of women devoted to active charitable works. Canonized as a saint by Pope Clement XII in 1737, his major shrine can be found in Rue de Sèvres in Paris.

November 10 - Tadashi Yamaguchi

St. Leo the Great (Pope St. Leo I): 45th bishop of Rome who reigned from 440 to 461 A.D. His pontificate - which saw the disintegration of the Roman Empire in the West and the formation in the East of theological differences that were to split Christendom—was devoted to safeguarding orthodoxy and to securing the unity of the Western church under papal supremacy. He is perhaps best known for having met Attila the Hun in 452 and allegedly persuaded him to turn back from his invasion of Italy. Leo is mostly remembered theologically for issuing the Tome of Leo, a document which was a major foundation to the debates of the Ecumenical Council of Chalcedon. Pope Benedict XIV proclaimed Leo I a Doctor of the Church in 1754, next to one other pope, St. Gregory the Great.

[tinyshe]

Blue Army of Our Lady of Fátima 

The Blue Army of Our Lady of Fátima, now mostly known as the World Apostolate of Fátima, is a public international association of the Christian faithful that has as its general purpose "the promotion of the authentic teaching of the Roman Catholic Church and the strict adherence to the tenets of the Gospel; the personal sanctification of adherents through faithful adherence to the Message of Our Lady of Fátima and the promotion of the common good by the spreading of that Message of Fátima".

History

The Blue Army was founded in 1946 by Rev. Fr. Harold V. Colgan, parish priest of St. Mary of Plainfield, New Jersey (USA).[1][2] Father Colgan had fallen seriously ill and was hospitalized. During his illness he prayed to Our Lady of Fátima that if she should cure him he would spend the rest of his life spreading devotion to her. He attributed his recovery to his prayers and began preaching to his congregation on a regular basis about the Virgin Mary.

He summed up the message of Our Lady's apparition as this:

Devotion to the Immaculate Heart of Mary,

Daily recitation of the Rosary and

Righteous observance of the duties of one's state of life.

His message was highly successful; however, he wanted to make more of a lasting impression upon his congregation, and so he added two further items of his own invention. The first was a signed promise that one would try to uphold these values and the second was to wear a blue ribbon or blue medal in order to remember the promise. This was also a success and the congregation all enrolled. It was then that Fr. Colgan began to think about extending this to other parishes and other nations. Thus was born the Blue Army, from Colgan's own words: "We will be the Blue army of Mary and Christ, against the red of the world and of Satan."

Fr. Colgan began preaching his message and gained success, especially with the assistance of writer John Haffert who began delivering conferences on the message of Fátima and the Blue Army.  Colgan then went to the Vatican in May 1947 to meet Pius XII in order to present his project for approval from the Pontiff.  The foundation of the International Blue Army took place at the House of Pontevedra, Spain, where Mary is said to have appeared to request Communion of Reparation every First Saturday.[3] Currently, there are over 20 million members.

World Apostolate of Fátima

The World Apostolate of Fátima has its world headquarters in the Domus Pacis ("House of Peace"), a pilgrim guest house in Fátima, Portugal. While the Blue Army was founded in 1947, because of its rapid spread around the world, it became necessary to erect a new society. The Decree of Erection of the World Apostolate of Fatima was signed on 7 October (the Feast of the Holy Rosary), 2005. Then on 3 February 2006, the World Apostolate of Fátima held an official ceremony for the consignment of the decree and the approval of its statutes at the Pontifical Council for the Laity in Rome.

The Apostolate is broken up into prayer cells which are found in parishes throughout the world. These cells fall under state and national Apostolate centers which in turn are subordinate to the International Secretariat based at Fátima in the Domus Pacis. The International Secretariat exists in order to coordinate the activities of the organization throughout the world and to carry out the policy decisions of the board of trustees, an elected group of nine members of the Apostolate who represent various regional centers of the Apostolate. They meet once a year to discuss the internal affairs of the Apostolate.

As of 2017, Donal Anthony Foley was the secretary, World Apostolate of Fatima, England and Wales.[4][5]

Membership

Membership in its most basic sense is through making a Pledge promising the following:

To offer up every day the sacrifices demanded by one's daily duty to the faithful observance of God's law

To say five decades of the Rosary daily while meditating on the mysteries

To wear the brown scapular of Our Lady of Mount Carmel as a sign and reminder of personal consecration to Our Lady and

On the first Saturday of five consecutive months, with the intention of making reparation to the Immaculate Heart of Mary, confess and receive Holy Communion, recite five decades of the Rosary, and keep company with Our Lady for fifteen minutes while meditating on the mysteries of the Rosary.

The official pledge of membership is:

I pledge myself to Our Lady and wish, thereby, to join the World Apostolate of Fátima. Dear Queen and Mother, who promised at Fátima to convert Russia and bring peace to all mankind, in reparation for my sins and the sins of the whole world, I solemnly promise to Your Immaculate Heart:

To offer up every day the sacrifices demanded by my daily duty

To pray at least five decades of the Rosary daily while meditating on the Mysteries

To wear the Scapular of Mount Carmel as profession of this promise and as an act of consecration to You,

To accomplish the devotion of the Five First Saturdays of the month, including the fifteen-minute meditation on the Mysteries of the Rosary.

I shall renew this promise often, especially in moments of temptation.

The daily offering mentioned, is traditionally the following:

O my God in union with the Immaculate Heart of Mary (here kiss the brown scapular). I offer Thee the Precious Blood of Jesus from all the altars throughout the world, joining with it the offering of my every thought, word and action of this day.

O my Jesus, I desire today to gain every indulgence and merit I can and I offer them, together with myself, to Mary Immaculate – that She may best apply them to the interests of Thy Most Sacred Heart. Precious Blood of Jesus, save us! Immaculate Heart of Mary, pray for us! Sacred Heart of Jesus, have mercy on us!

Thus are delineated the primary devotions of the World Apostolate. These are the devotions mandated by the Blessed Virgin Mary during the Apparitions at Fátima. Traditionally this pledge is printed, and signed by the person who desires membership. It is also traditional that this signed pledge is then sent to the international headquarters in Fátima   where it is then taken and buried near the shrine there.

Aside from the daily offering, recitation of the rosary, the wearing of the Brown Scapular of Our Lady of Mount Carmel and the five Saturdays in honor of the Immaculate Heart of Mary, the Apostolate also recommends to its members the practices of nine first Fridays in honor of the Sacred Heart of Jesus, Home Enthronement of the Sacred Heart, and family consecration to the Sacred Heart of Jesus and the Immaculate Heart of Mary.

A further practice associated with the World Apostolate is the Pilgrim statue of Our Lady of Fátima. There are several designated "pilgrim statues," however the primary one is the international pilgrim statue which has traversed the globe several times since its sculpting in 1947 by José Ferreira Thedim. The purpose of the statue is to renew interest in Catholic parishes in the message of Fátima, and to stir up affection to Our Lady.

Blue Army Shrine

See also:

List of shrines § United States

The National Blue Army Shrine of Our Lady of Fatima, in Washington Township (Warren County), New Jersey, is located on 150 acres (0.61 km2) and rises over the Muscontecong Valley. It hosts more than 50,000 pilgrims annually.[6]

The Apostolate Symbol

The Symbol of the apostolate consists of a pair of doves forming an image of praying hands holding a rosary. These are then surrounded by an image of a brown scapular, containing the words in Latin Orbis Unus Orans, (One World Praying) the motto of the Apostolate. All of these surmounted on a blue disc, blue being the symbolic liturgical color of the Virgin Mary in the Catholic Church.

[wiki]

[malusart]

This engraving with the title ‘Coitus’ is from Johann Daniel Mylius’ Anatomia Auri (Anatomy of Gold, 1628). It’s clearly about the generation of the Philosopher’s Stone. 

On the left is a king identified by the phrase from the Emerald Tablet ‘Pater eius [est] Sol’ (His Father is the Sun). He says, ‘Veni dilecta mea et amplectemur, et generabimus filium novum, qui non asimilatur parentibus.’ (Come my beloved and let us embrace, and we shall engender a new son, who is not considered similar to his parents.) The first three words are taken from a Latin motet in honor of the Virgin Mary, influenced by the Song of Songs 4 & 5.

On the right is a queen, identified by the words ‘Mater eius [est] Luna’ (His Mother is the Moon). She replies, ‘Ecce venio ad te et sum paratissima talem concipere filium, cui non est similis in mundo.’ (Behold, I come to you and am most ready to conceive such a son, who has no similar in the world.)

On the previous page, we read that the king has a red crown and a green tunic. ‘His head is red, his eyes black, and his feet white’ (so the 3 main colors of the Opus.) He is the ‘magisterium,’ the ‘mastery’. The queen has similar colors. The 7 flowers in the vial between them are green, described with these words: ‘Medicina solum composita est ex natura’ (The medicine is only composed from nature.)

Inside the vessel is a woman with a radiant face and what looks like a child sleeping on her lap. As there are two signs of Mercury by the flask perhaps the woman and child are a Mercurius Duplex or Double Mercury?

One quote immediately after the image is the famous ‘blessed greenness making all things grow,’ which may be an allusion to the king��s green tunic and the green flowers. In the bottom half of the picture we see that the king and queen stand on two mounds (usually symbolizing Sulphur and Mercury), which have caves, within which we see large taloned eagles’ feet (according to a quote on the following page). The text says that the son ‘is born on two mountains and trees.’

[morepopcornplease]

Can you please talk about the Catholic understanding of the "single" vocation? I'm ace and not drawn to religious life so I thought that's where I was heading, but lately I've been hearing it's not a "real" vocation, just a "transition" state

Not only would I argue that the single vocation exists, I’d argue it’s sorely needed today.

Actually you know what? I would argue there’s more evidence of the single lay vocation than a marital vocation within Church tradition, especially in the early Church days.

What do I mean by that?

*cracks knuckles* PREPARE YOURSELF.

(also sorry this wasn’t responded to earlier. people who ask me side b  or faith questions should know that it takes me literal weeks to respond)

So, back in the founding days of the Church, there was ONE vocation: Priesthood. Not religious orders. Certainly not matrimony. Just: priesthood. See, the word vocation stems from the Latin “vocare” / “to call,” specifically referring to how Jesus “called” the apostles. Either men answered God’s call to the priesthood, or they did not.

Now, for marriage— in his first letter to the Corinthians, St Paul writes this:

“If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that. I tell you, brothers, the time is running out. From now on, let those having wives act as not having them…”

St Paul basically says here: “I mean, I ~guess~ getting married isn’t sinning, so it’s fine. It’s fine! It’s Fine.”

And really, Paul, what kind of half-assed encouragement to your married folk is this?!

He basically says things like: “listen up you horny kiddos, if you’re too damn horny, then go ahead! Get married! (See if I care!!) But if you’re like me *cough cough* then you WON’T!!”

Incidentally, I will absolutely be using this as the basis for my Best Woman speech at my sister’s wedding��

I think Paul goes overboard here, but in a sense he had to. In a time where followers of Christ were convincing fellow Jews that Jesus was indeed the promised Messiah, they had an important differentiation (and I don’t mean just circumcision).

Rather, the early Christians was pushing to make disciples of all nations, not through birth (again, the Messiah had already come! The sign given to Ahaz [Isaiah 7:10-16] has already been fulfilled!!) but through baptism of the spirit. We are to become a new kind of community, according to Jesus.

Going back to the Gospels: “Jesus replied, ‘Who is my mother, and who are my brothers?’ And pointing to his disciples, he said, ‘Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother and sister and mother.’” (Matt 12:48-50, Luke 8:21)

Again, we get a sense that Jesus is establishing a new type of community to be His Church, a new definition of family. The kind of bond formed not by the water of the womb, but the blood of the new covenant. I mean, there’s a reason almost all of the epistles of the New Testament begin and end with addressing the faithful as “Brothers and Sisters,” a practice the Catholic priests keep today in their homilies.

Ok, so there’s a new kind of family. That doesn’t establish a “single vocation” any more than it disassembles a “married vocation.”

Well, let’s pull up the Early Patricians, shall we?

Here’s St Jerome on the subject in 393 AD in his treatise Against Jovinianus: “but while we honor marriage we prefer virginity which is the offspring of marriage. Will silver cease to be silver, if gold is more precious than silver?”

And St Jerome again, when facing controversy: “Someone may say: ‘And do you dare disparage marriage, which is blessed by the Lord?’ It is not disparaging marriage when virginity is preferred to it. No one compares evil with good. Let married women glory too, since they come second to virgins.”

St Augustine, also countering Jovinianus: "Marriage and fornication are not two evils, whereof the second is worse: but marriage and continence are two goods, whereof the second is better.”

In fact, marriage was not considered a sacrament until 1184, at the Council of Verona. That’s less than half a Church History ago!!

Notice, too, how these saints are not saying “religious life.” They are not saying “priesthood.” There is no mention of deaconship or stewardship that would imply religious orders and the vows accompanying them. And St Augustine’s use of the word “continence” dissolves the idea that this is just a fetishization of women’s virginity, inapplicable to men.

They are talking about those who choose continence. And while that includes religious orders, it was not limited to priests, deacons, etc. In fact, the obligation of clerical celibacy wasn’t made canon until The Second Lateral Council in 1139; where marriages with religious men had previously been regarded as “illicit but still valid,” now marriages with religious men was now, canonically, completely invalid.

Logically then, they must be talking about the vocation to single, celibate life.

In the Catholic Church, we have untold numbers of early Church saints who are noted as “virgin martyrs.” Think about that. What is that actually saying? That just by virtue of not getting married, out of devotion to Christ, you deserve to be recognized as a saint? No sacrament of holy orders required?

Actually, yes. Saying NO to a husband for Christ is enough for sanctification.

And I don’t think we realize how outstanding that is when we talk about the Single Vocation.

To wrap this up, I would like to posit my own theory about how virginity and marriage actually complement one another (and to some extent, religious orders as well)

In those days (and tbh throughout history) marriage was a financial decision. Money exchanged hands. The bride was “bought.”

And only 300 years before Jesus arrived, Aristotle argued that the best kind of love was between friends. Since marriage was a love of “utility” and “pleasure,” it could not possibly reach the love of friends; it was better to be unmarried. 

(it’s also good to remember that Aristotle lived in the hellenistic culture, featuring plenty of pedophilia and ephebophilia. Aka, rape. So it’s good to remember that when he says “remain unmarried” he doesn’t really mean “stay celibate.” Several yikes.)

This is the Gentile worldview Jesus enters. And He establishes marriage as a good—and how could marriage be anything else, when He refers to Himself as a Bridegroom, and His bride the Church? “You are not your own; you were bought with a price.” 1Cor 6:19-20.

But then He says this: "Greater love hath no man than this, that a man lay down his life for his friends.” (John 15:13)

Jesus didn’t elevate the good of friendship up to the status of marriage.

He elevated the relationship between husband and wife to the status of friendship.

Nowadays, while there is no money exchanging hands during a ceremony (well, except for the reception and honeymoon), I’d argue a new type of currency is being exchanged, within the Christian churches themselves.

It is the currency of sanctified sex. Pleasure with the stamp of God’s Approval. The ability to have sex without feeling guilty about it, or have your priest make you feel guilty about it, or having your conscience beat yourself silly about it.

Once again, spouses fall prey to treating each other as objects to satisfy their sexual desires, as well as every other desire.

And single vocations are the answer to that.

Marriage cannot be a good if it is reduced to “sanctified sex.” It is degrading to the sacrament and to the people within that union.

Religious Orders cannot be good if celibacy is treated as the ultimate punishment—that attitude leads to pitiful sexual entitlement by the members of those same religious orders.

It’s only if you have a true, Church-defended, celebrated, joyful, viable Vocation of Singleness that the fruit of the other two’s vocations—their real fruit of the gift of the sacraments and of new life—come into view, crystal clear and glorious.

And that is why the Single Vocation is not only a real vocation—it’s sorely needed today.

[troybeecham]

Today, the Church remembers St. James of Jerusalem, the brother of Jesus.

Ora pro nobis.

James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD.

Eusebius records that Clement of Alexandria related, "This James, whom the people of old called the Just because of his outstanding virtue, was the first, as the record tells us, to be elected to the episcopal throne of the Jerusalem church." Other epithets are "James the brother of the Lord, surnamed the Just," and "James the Righteous." He is sometimes referred to in Eastern Christianity as "James Adelphotheos" (Greek: Ἰάκωβος ὁ Ἀδελφόθεος), James the Brother of God. The oldest surviving Christian liturgy, the Liturgy of St James, uses this epithet.

The Jerusalem Church

The Jerusalem Church was an early Christian community located in Jerusalem, of which James and Peter were leaders. Paul was affiliated with this community, and took his central kerygma, as described in 1 Corinthians 15, from this community.

According to Eusebius, the Jerusalem church escaped to Pella during the siege of Jerusalem by the future Emperor Titus in 70 AD and afterwards returned, having a further series of Jewish bishops until the Bar Kokhba revolt in 130 AD. Following the second destruction of Jerusalem and the rebuilding of the city as Aelia Capitolina, subsequent bishops were Greeks. He was the leader of the Church at Jerusalem and from the time when Peter left Jerusalem after Herod Agrippa's attempt to kill him, James appears as the principal authority who presided at Council of Jerusalem."

The Pauline epistles and the later chapters of the Acts of the Apostles portray James as an important figure in the Christian community of Jerusalem. When Paul arrives in Jerusalem to deliver the money he raised for the faithful there, it is to James that he speaks, and it is James who insists that Paul ritually cleanse himself at Herod's Temple to prove his faith and deny rumors of teaching rebellion against the Torah (Acts 21:18ff).

Paul describes James as being one of the persons to whom the risen Christ showed himself, and in Galatians 2:9, Paul lists James with Cephas (better known as Peter) and John the Apostle as the three "pillars" of the Church.

Paul describes these Pillars as the ones who will minister to the "circumcised" (in general Jews and Jewish Proselytes) in Jerusalem, while Paul and his fellows will minister to the "uncircumcised" (in general Gentiles) (2:12), after a debate in response to concerns of the Christians of Antioch. The Antioch community was concerned over whether Gentile Christians need be circumcised to be saved, and sent Paul and Barnabas to confer with the Jerusalem church. James played a prominent role in the formulation of the council's decision. James was the last named figure to speak, after Peter, Paul, and Barnabas; he delivered what he called his "decision" (Acts 15:19 NRSV) – the original sense is closer to "opinion". He supported them all in being against the requirement (Peter had cited his earlier revelation from God regarding Gentiles) and suggested prohibitions about eating blood as well as meat sacrificed to idols and fornication. This became the ruling of the Council, agreed upon by all the apostles and elders and sent to the other churches by letter.

Pauline epistles

Paul mentions meeting James "the Lord's brother" (τὸν ἀδελφὸν τοῦ κυρίου) and later calls him one of the pillars (στύλοι) in the Epistle to the Galatians (1:18-2:10) . A "James" is mentioned in Paul's First Epistle to the Corinthians, 1Corinthians 15:7, as one to whom Jesus appeared after his resurrection.

Acts of the Apostles

There is a James mentioned in Acts, which the Catholic Encyclopedia identifies with James, the brother of Jesus (Acts 12:17), and when Peter, having miraculously escaped from prison, must flee Jerusalem due to Herod Agrippa's persecution, he asks that James be informed (Acts 12:17).

James is also an authority in the early church at the Council of Jerusalem (Acts 15:13–21)

After this, there is only one more mention of James in Acts, meeting with Paul shortly before Paul's arrest: "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. (Acts 21:17–18)

Gospels

The Synoptic Gospels, similarly to the Epistle to the Galatians, recognize a core group of three disciples (Peter, John and James) having the same names as those given by Paul. In the list of the disciples found in the Gospels, two disciples whose names are James, the son of Alphaeus and James, son of Zebedee are mentioned in the list of the twelve disciples: (Matthew 10:1–4)

The Gospel of Mark and the Gospel of Matthew also mention a James as Jesus' brother. The Gospel of John never mentions anyone called James, but mentions Jesus' unnamed "brothers" as being present with Mary when Jesus attended the wedding at Cana (John 2:12), and later that his brothers did not believe in him (John 7:5).

Church Fathers

Fragment X of Papias (writing in the 2nd century AD) refers to "James the bishop and apostle".

Hegesippus (2nd century AD), in the fifth book of his Commentaries, mentions that James was made a bishop of Jerusalem but he does not mention by whom: "After the apostles, James the brother of the Lord surnamed the Just was made head of the Church at Jerusalem." Hegesippus (c.110–c.180 AD), wrote five books (now lost except for some quotations by Eusebius) of Commentaries on the Acts of the Church. In describing James's ascetic lifestyle, Eusebius's Ecclesiastical History (Book II, 23) quotes Hegesippus' account of James from the fifth book of Commentaries on the Acts of the Church.

Clement of Alexandria (late 2nd century) places James as one of the apostles by saying "The Lord after his resurrection imparted knowledge to James the Just and to John and Peter, and they imparted it to the rest of the apostles and the rest of the apostles to the seventy." Clement of Alexandria wrote in the sixth book of his Hypotyposes that James the Just was chosen as a bishop of Jerusalem by Peter, James (the Greater) and John: "For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem." But the same writer, in the seventh book of the same work, relates also the following concerning him: "The Lord after his resurrection imparted knowledge (gnōsin) to James the Just and to John and Peter, and they imparted it to the rest of the apostles, and the rest of the apostles to the seventy, of whom Barnabas was one."

According to Eusebius (3rd/4th century AD) James was named a bishop of Jerusalem by the apostles: "James, the brother of the Lord, to whom the episcopal seat at Jerusalem had been entrusted by the apostles". Jerome wrote the same: "James... after our Lord's passion... ordained by the apostles bishop of Jerusalem..." and that James "ruled the church of Jerusalem thirty years".

Epiphanius (4th century) , bishop of Salamis, wrote in his work The Panarion (AD 374-375) that "James, the brother of the Lord died in virginity at the age of ninety-six".

According to Jerome (4th century AD), James, the Lord’s brother, was an apostle, too; Jerome quotes Scriptures as a proof in his work "The Perpetual Virginity of Blessed Mary".

Relationship to Jesus, Mary, and Joseph

Jesus' brothers – James as well as Jude, Simon and Joses – are named in Matthew 13:55 and Mark 6:3 and mentioned elsewhere. James's name always appears first in lists, which suggests he was the eldest among them. In the passage in Josephus' Jewish Antiquities (20.9.1), the Jewish historian describes James as "the brother of Jesus who is called Christ."

Interpretation of the phrase "brother of the Lord" and similar phrases is divided between those who believe that Mary had additional children after Jesus and those (Catholics, Eastern Orthodox, and some Protestants, such as many Anglicans and Lutherans) who hold the perpetual virginity of Mary. The only Catholic doctrine which has been defined regarding the "brothers of the Lord" is that they are not biological children of Mary; thus, Catholics do not consider them as siblings of Jesus.

Death

According to Josephus James was stoned to death by Ananus ben Ananus.

Clement of Alexandria relates that "James was thrown from the pinnacle of the temple, and was beaten to death with a club". Hegesippus cites that "the Scribes and Pharisees placed James upon the pinnacle of the temple, and threw down the just man, and they began to stone him, for he was not killed by the fall. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head".

According to a passage found in existing manuscripts of Josephus' Antiquities of the Jews, (xx.9) "the brother of Jesus, who was called Christ, whose name was James" met his death after the death of the procurator Porcius Festus but before Lucceius Albinus had assumed office (Antiquities 20,9) – which has been dated to 62 AD. The High Priest Hanan ben Hanan (Anani Ananus in Latin) took advantage of this lack of imperial oversight to assemble a Sanhedrin (although the correct translation of the Greek synhedrion kriton is "a council of judges"), who condemned James "on the charge of breaking the law", then had him executed by stoning. Josephus reports that Hanan's act was widely viewed as little more than judicial murder and offended a number of "those who were considered the most fair-minded people in the City, and strict in their observance of the Law", who went so far as to arrange a meeting with Albinus as he entered the province in order to petition him successfully about the matter. In response, King Agrippa II replaced Ananus with Jesus son of Damneus.

The Church Father Origen, who consulted the works of Josephus in around 248 AD, related an account of the death of James, an account which gave it as a cause of the Roman siege of Jerusalem, something not found in our current manuscripts of Josephus.

Eusebius wrote that "the more sensible even of the Jews were of the opinion that this (James' death) was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. Josephus, at least, has not hesitated to testify this in his writings, where he says, «These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man.»" Eusebius, while quoting Josephus' account, also records otherwise lost passages from Hegesippus and Clement of Alexandria (Historia Ecclesiae, 2.23).

Hegesippus' account varies somewhat from what Josephus reports and may be an attempt to reconcile the various accounts by combining them. According to Hegesippus, the scribes and Pharisees came to James for help in putting down Christian beliefs.

Vespasian's siege and capture of Jerusalem delayed the selection of Simeon of Jerusalem to succeed James.

Grant, O God, that, following the example of your servant James the Just, brother of our Lord Jesus Christ, your Church may give itself continually to prayer and to the reconciliation of all who are at variance and enmity; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.

Amen.

[veale2006-blog]

The Truth Behind St. Valentine’s Day Long but worth the read. February 14, 2021 St. Valentine’s Day is the world’s “holiday of love.” Since the Bible states that God is love (I John 4:8, 16), does He approve of the celebration of this day? Does He want His people—true Christians—partaking of the candy and cards, or any customs associated with this day?

When God says He wants you to live life abundantly (John 10:10), does that include celebrating a festive, seemingly harmless holiday like Valentine’s Day? The God who gives us everything—life, food, drink, the ability to think for ourselves, etc.—surely approves of St. Valentine’s Day, the holiday for lovers to exchange gifts—right?

Do not be so certain. Do not assume anything. Do not even take this article’s word for it. Go to history books and encyclopedias. Go to the Bible. Then you will know the real truth behind St. Valentine’s Day. And you will know what God expects you to do about it!

Valentine’s Past Like Christmas, Easter, Halloween, New Year’s and other holidays of this world, St. Valentine’s Day is another attempt to “whitewash” perverted customs and observances of pagan gods and idols by “Christianizing” them.

As innocent and harmless as St. Valentine’s Day may appear, its traditions and customs originate from two of the most sexually perverted pagan festivals of ancient history: Lupercalia and the feast day of Juno Februata.

Celebrated on February 15, Lupercalia (known as the “festival of sexual license”) was held by the ancient Romans in honor of Lupercus, god of fertility and husbandry, protector of herds and crops, and a mighty hunter—especially of wolves. The Romans believed that Lupercus would protect Rome from roving bands of wolves, which devoured livestock and people.

Assisted by Vestal Virgins, the Luperci (male priests) conducted purification rites by sacrificing goats and a dog in the Lupercal cave on Palatine Hill, where the Romans believed the twins Romulus and Remus had been sheltered and nursed by a she-wolf before they eventually founded Rome. Clothed in loincloths made from sacrificed goats and smeared in their blood, the Luperci would run about Rome, striking women with februa, thongs made from skins of the sacrificed goats. The Luperci believed that the floggings purified women and guaranteed their fertility and ease of childbirth. February derives from februa or “means of purification.”

To the Romans, February was also sacred to Juno Februata, the goddess of febris (“fever”) of love, and of women and marriage. On February 14, billets (small pieces of paper, each of which had the name of a teen-aged girl written on it) were put into a container. Teen-aged boys would then choose one billet at random. The boy and the girl whose name was drawn would become a “couple,” joining in erotic games at feasts and parties celebrated throughout Rome. After the festival, they would remain sexual partners for the rest of the year. This custom was observed in the Roman Empire for centuries.

Whitewashing Perversion In A.D. 494, Pope Gelasius renamed the festival of Juno Februata as the “Feast of the Purification of the Virgin Mary.” The date of its observance was later changed from February 14 to February 2, then changed back to the 14. It is also known as Candlemas, the Presentation of the Lord, the Purification of the Blessed Virgin and the Feast of the Presentation of Christ in the Temple.

After Constantine had made the Roman church’s brand of Christianity the official religion of the Roman Empire (A.D. 325), church leaders wanted to do away with the pagan festivals of the people. Lupercalia was high on their list. But the Roman citizens thought otherwise.

It was not until A.D. 496 that the church at Rome was able to do anything about Lupercalia. Powerless to get rid of it, Pope Gelasius instead changed it from February 15 to the 14th and called it St. Valentine’s Day. It was named after one of that church’s saints, who, in A.D. 270, was executed by the emperor for his beliefs.

According to the Catholic Encyclopedia, “At least three different Saint Valentines, all of them martyrs, are mentioned in early martyrologies under the date of 14 February. One is described as a priest at Rome, another as bishop of Interamna (modern Terni), and these two seem both to have suffered in the second half of the third century and to have been buried on the Flaminian Way, but at different distances from the city…Of the third Saint Valentine, who suffered in Africa with a number of companions, nothing is further known.” Several biographies of different men named Valentine were merged into one “official” St. Valentine.

The church whitewashed Lupercalia even further. Instead of putting the names of girls into a box, the names of “saints” were drawn by both boys and girls. It was then each person’s duty to emulate the life of the saint whose name he or she had drawn. This was Rome’s vain attempt to “whitewash” a pagan observance by “Christianizing” it, which God has not given man the power or authority to do. Though the church at Rome had banned the sexual lottery, young men still practiced a much toned-down version, sending women whom they desired handwritten romantic messages containing St. Valentine’s name. Over the centuries, St. Valentine’s Day cards became popular, especially by the late eighteenth and early nineteenth centuries. These cards were painted with pictures of Cupid and hearts, and meticulously decorated with lace, silk or flowers.

First Man Called Valentine But who was the original Valentine? What does the name Valentine mean? Valentine comes from the Latin Valentinus, which derives from valens—“to be strong, powerful, mighty.”

The Bible describes a man with a similar title: “And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD” (Gen. 10:8-9). He was said to have hunted with bow and arrow.

As mentioned, the Romans celebrated Lupercalia to honor the hunter god Lupercus. To the Greeks, from whom the Romans had copied most of their mythology, Lupercus was known as Pan, the god of light. The Phoenicians worshipped the same deity as Baal, the sun god. Baal was one of many names or titles for Nimrod, a mighty hunter, especially of wolves. He was also the founder and first lord of Babel (Gen. 10:10-12). Defying God, Nimrod was the originator of the Babylonian Mystery Religion, whose mythologies have been copied by the Egyptians, the Greeks, the Romans and a multitude of other ancient peoples.

Under different names or titles—Pan, Lupercus, Saturn, Osiris—Nimrod is the strong man and hunter-warrior god of the ancients.

But what does the heart symbol have to do with a day honoring Nimrod/Valentine?

The title Baal means “lord” or “master,” and is mentioned throughout the Bible as the god of pagans. God warned His people not to worship or even tolerate the ways of Baal (Nimrod). In ancient Chaldean (the language of the Babylonians), bal, which is similar to Baal, meant, “heart.” This is where the Valentine heart symbol originated.

Now notice the name Cupid. It comes from the Latin verb cupere, meaning “to desire.” Cupid was the son of Venus, Roman goddess of beauty and love. Also known as Eros in ancient Greece, he was the son of Aphrodite. According to myth, he was responsible for impregnating numerous goddesses and mortals. Cupid was a child-like archer (remember, Nimrod was a skilled archer). Mythology describes Cupid as having both a cruel and happy personality. He would use his invisible arrows, tipped with gold, to strike unsuspecting men and women, causing them to fall madly in love. He did not do this for their benefit, but to drive them crazy with intense passion, to make their lives miserable, and to laugh at the results. Many of the gods of the Egyptians, Greeks, Romans, Assyrians and others were modeled after one man—Nimrod.

But what does this have to do with us today? Why should we be concerned with what happened in the past?

What God Thinks Read what God commands His people concerning pagan customs and traditions: “Learn not the way of the heathen…For the customs of the people are vain” (Jer. 10:2-3). Also notice Christ’s words in Matthew 15:9: “…in vain they do worship Me, teaching for doctrines the commandments of men.”

Throughout the Bible, God describes “heathens” as those who worship things that He had created (animals, the sun, the moon, stars, trees, etc.), or man-made idols, or anything but the one true God. He calls such people and their practices pagan. True Christians understand that God hates any customs, practices and traditions that are rooted in paganism.

But just how serious is God about paganism?

When He rescued the twelve tribes of Israel from brutal slavery and led them out of Egypt, He commanded them, “After the doings of the land of Egypt, wherein you dwelt, shall you not do: and after the doings of the land of Canaan, where I bring you, shall you not do: neither shall you walk in their ordinances” (Lev. 18:3). God demanded the Israelites not to defile themselves with the pagan practices and customs of surrounding nations (vs. 24-29). “Therefore shall you keep Mine ordinance, that you commit not any one of these abominable customs, which were committed before you, and that you defile not yourselves therein: I am the LORD your God” (vs. 30).

God cursed Egypt—a nation of nature-worshiper—with ten plagues and freed Israel from slavery. He rescued Israel from Pharaoh’s army by parting the Red Sea and leading His people to safety. He fed the Israelites manna—special bread made by God—from heaven. He protected them from battle-tested Gentile armies, delivered them into the Promised Land and drove out their enemies.

How did Israel treat God in return? “Our fathers understood not Your wonders in Egypt; they remembered not the multitude of Your mercies; but provoked Him at the sea, even at the Red Sea…They soon forgot His works; they waited not for His counsel: But lusted exceedingly in the wilderness, and tempted God in the desert…They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox that eats grass. They forgot God their Savior, which had done great things in Egypt; wondrous works in the land of Ham, and terrible things by the Red Sea…they despised the pleasant land, they believed not His word: But murmured in their tents, and hearkened not unto the voice of the LORD …They joined themselves also unto Baal-peor, and ate the sacrifices of the dead. Thus they provoked Him to anger with their intentions” (Psa. 106:7, 13-14, 19-22, 24-25, 28-29).

God explicitly commanded Israel to cast out and utterly destroy all nations that occupied the Promised Land (Canaan). Above all, His people were not to make political alliances with them or marry into their families (Deut. 7:1-3, 5, 16). “For they will turn away your sons from following Me, that they may serve other gods” (vs. 4).

But the Israelites thought they knew better than God. They decided to do things their own way. “They did not destroy the nations, concerning whom the LORD commanded them: But were mingled among the heathen, and learned their works. And they served their idols: which were a snare unto them. Yes, they sacrificed their sons and their daughters unto devils [demons], and shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood. Thus were they defiled with their own works, and went a whoring with their own inventions” (Psa. 106:34-39).

To wake them up and get them back on track as the model nation He had originally intended, God gave Israel over to their enemies. Israel repented and cried out to God. God rescued them. With their bellies full and lives protected, the Israelites went back to pursuing other gods. God punished Israel again. Israel repented and cried out to God.

And so went the deliverance-idolatry-punishment-repentance cycle (vs. 40-46), until finally, God had no other choice but to divorce unfaithful Israel (Jer. 3:6-11).

He used the Assyrians, one of the most brutal warrior nations in history, to invade, conquer, enslave and relocate the entire northern kingdom of Israel (II Kings 17). Having “disappeared” from history, the modern-day descendants of those ten “lost” tribes are unaware of their true identity even to this day.

Later, God sent the southern kingdom of Judah (mainly the tribes of Judah, Benjamin and Levi) into Babylonian exile (II Kings 24 and 25). Because they kept (at least physically) the true Sabbath, which is a special sign that identifies the one true God and His people (Ex. 31:12-18), the Jews were able to retain their true identity.

The Israelites were severely punished because they lusted after pagan customs, rituals, traditions and practices. As you can see, God does not take paganism lightly.

Why Paganism Is Wrong Just why does God hate anything that resembles pagan customs? Is it possible to “whitewash” or “Christianize” pagan practices and make them clean? Is it okay to practice pagan customs as long as you “worship God”?

Notice what God says in Leviticus chapter 18. After rescuing Israel from slavery, God warned them not to practice the customs they had picked up in Egypt, or learn the ways, customs and traditions of the Gentile nations that they would encounter in the Promised Land (vs. 1-3). Instead, God commanded Israel to follow His ways (vs. 4-5).

God then describes the pagan ways of these ungodly nations in great detail. In verses 7-20, He condemns all kinds of heterosexual sex relations that fall outside the holy boundaries of marriage—incest, fornication, adultery, etc. In verses 22-23, God condemns homosexuality and bestiality. Together, these sins break down and destroy the family unit that God had so lovingly created and instituted.

Notice what God links to these perversions: “And you shall not let any of your seed [children] pass through the fire to Molech, neither shall you profane the name of your God: I am the LORD” (vs. 21). God ties in the perverse sexual practices of ungodly, pagan nations with human sacrifices—parents offering the lives of their children to pagan gods!

The Bible shows that Israel not only disobeyed God and wholeheartedly embraced the sexual immorality of the Gentiles, they even went a step further.

“And they have turned unto Me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction. But they set their abominations in the house [the temple at Jerusalem], which is called by My name, to defile it. And they built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech; which I commanded them not, neither came it into My mind, that they should do this abomination, to cause Judah to sin” (Jer. 32:33-35). (To learn more about these child sacrifices to Molech, download from our website our sermon Santa Claus is Molech and our booklets The True Origin of Christmas and The True Origin of Easter.)

Imagine. Israel committed a sin so vile, so disgusting, that it even shocked God! But that was then. What about today? Surely, parents do not sacrifice their children to pagan gods today—or do they?

Do not be so certain. Perhaps their lives are not being sacrificed—but what about their innocence?

Parents today expect their little ones to “fall in love” and have boyfriends and girlfriends. They think it is “cute” when little boys and girls hold hands and act like a couple, sneaking a kiss or two when no one is watching. Some parents get worried when their kids do not show romantic interest in the opposite sex. They constantly ask them, “Do you have a boyfriend yet?” or “Who’s your girlfriend?”

Yet these same parents are surprised when their teen-aged “little girl” gets pregnant. Or catches a sexually transmitted disease. Or gets an abortion behind their back.

St. Valentine’s Day is just one of many tools the “god of this world” (II Cor. 4:4) uses to get parents to sacrifice the innocence of their children.

When little boys and girls draw each other’s names in a lottery and send Valentine cards and gifts to each other, declaring their “love,” they are learning the first stages of intimate relations that the Creator God designed specifically for emotionally mature adults. Instead of embracing the carefree innocence of youth, growing up without the headaches and heartaches of adulthood (finding a job, paying bills, marriage, raising a family, etc.), children today are taught to lust after each other. They are caught up in a daily drama of “If-you-loved-me-you’d-sleep-with-me; I’m-pregnant; It’s-not-mine, she-had-an-abortion.” By the time they reach adulthood, virtually every shred of innocence, sincerity and moral decency has been stripped from them. Emotionally drained, they have world-weary, “been there, done that” attitudes. And their lives are just beginning.

This is why we live in a world where a teen-aged virgin is a rare find. Where what used to be called “shacking up” and “living in sin” is now simply “living together.” Where sex is nothing more than meaningless physical recreation—no emotional attachments, no cares, no concerns. Where people change sex partners as conveniently as they change clothes. Where unmarried twenty- or thirty-something’s have had at least five sexual partners—and that is considered a low number, especially in the United States. Where men are not referred to as “my husband,” or “my fiancé,” but as “my second baby’s father.”

How pathetic!

Satan has deceived the whole world (Rev. 12:9) in multiple ways—especially when it comes to intimate relationships. St. Valentine’s Day is just one of his tools for deception. (To learn more about this great deceiver, read Who Is the Devil?)

“Come Out of Her, My People” Concerning the near future, when man’s Satan-influenced world is about to collapse, God declares, “Babylon the great is fallen, is fallen, and is become the habitation of devils [demons], and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed [increased] rich through the abundance of her delicacies” (Rev. 18:2-3).

Concerning this pagan, satanic system, God commands true Christians,“Come out of her, My people, that you be not partakers of her sins, and that you receive not of her plagues” (vs. 4).

St. Valentine’s Day originates from the ancient paganism of this Satan-influenced world. It is designed to deceive mankind by appealing to fleshly, carnal desires—or, as the Bible calls them, the works of the flesh.

“Now the works of the flesh are manifest [made obvious], which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry…drunkenness, revellings, and such like” (Gal. 5:19-21). Do any of these sound like Lupercalia to you?

Ultimately, “they which do such things shall not inherit the kingdom of God.” A true Christian is focused on God’s soon-coming kingdom (Matt. 6:33) and the world to come—not on the fleshly cravings of this world. A true Christian must strive to “put off the old man” and actively imitate the perfect, righteous example of Jesus Christ. A Christian knows that he must actively come out of this world, out of its pagan-infested customs, practices and traditions.

Christians do not celebrate St. Valentine’s Day!

Have a blessed day and weekend. May Yeshua the Messiah bless you, Love, Debbie

[renee-writer]

Songs of An Outlander Chapter 16 By The King's Order

An hour later, Claire finds herself, washed and perfumed, standing in a clean shift, awaiting her wedding dress. Mary had arrived, with Fergus, Murtagh, and Jerrod. The man where with Jamie but Fergus plays at their feet, in his own kilt and fresh linen shirt.

“Ready for your wedding dress?” Mary asked. She has tamed her wild curls into a bun with just a few curls escaping to frame her face.

“Yes.” She is proud her voice doesn't shake. It isn’t that she doesn’t want to marry Jamie. She does and badly. It was just the speed of it. She never expected to be wed in the presence of three kings and in a French castle. Mary brings it over and Claire losses her breath as Mary slips it on her.

Grey, very light grey, with blue flowers all over and a bodice that is sinfully low, it fits her like a glove.

“Where? How?

“King Louis knows a dressmaker. This was made but not picked up. So, it is now your wedding dress and perfect.”

“It is. Like it was made for me.”

In another part of the castle, Jamie paces, his kilt, new and in Fraser colors. Topped by a new linen shirt, a plaid over his shoulder, held by his families brooch. His feet are covered with knee high lace boots. His side holds his sporeen, dirk, and ceromonial sword. His own wild curls are tamed back. He is ready, beyond ready.

“Son, I am quite proud of you. Your mam would be also. I have some things for your bride.” He pulls from his own sporeen a pearl necklace and a ring. “ They were your mam's. She would wish Claire to have them.”

“Oh da. Thank you.” He hands him the items, or tries to. “But I canna see her until she walks down the aisle. “ He whispers in his ear. “It is bad luck in her time.”

“I see. Take the ring. I will give her the pearls and fetch my grandson.”

He is awed when he sees her. A beautiful woman, dressed for her wedding, she is gorgeous. The most beautiful woman he has seen outside his own bride.

“Claire, I've something to give you. They were my Ellen's. Jamie’s mam. She would be quite pleased with his choice.” He opens his hand to reveal the pearls.

“Oh. They are so lovely.”

“Just Scottish pearls, but your mam-in-law’s, her mam's before her. Now my daughter-in-laws. Maybe, if God wills, my granddaughter’s some day. May I place them on you, Claire?”

“Yes please.” He does and she is fully ready. He lifts Fergus up.

“Let's go get your parents married.” The wee lad giggles and grabs his nose. “Is that an aye?” He asks as he escorts his grandson and daughter-in-law into the church. Mary follows.

She knew Jamie was handsome. Whether he was grubby with mud and blood, as he was the first time she meet him or dressed in finery for the French Court. Handsome yes. But as he stands in front of the church dressed in his Highland finery, he has been transformed to beautiful in the flickering candlelight. He sees the same wonder that must be in her eyes reflected back in his.

Fergus, seeing his da, escapes his grandsire's arms and toddles over, landing at his feet to play with his boots. A titter floods across the church. Mary starts after him but Jamie shakes his head.

“I see you are wearing your Fraser colors to lad. Like my boots do you. When you are older, I will see you have a pair like them.” He then looks up at his bride. Lord, she is a vision, seeming to flood towards him. It seems to take forever to reach him. But, finally, her hand is in his. They both breath sighs of relief.

The catholic ceremony is familiar. Comforting. Though the King of England is a protestant, he witnesses it with a smile, whispering to his cousin, King James, “It is quite lovely. I like that the little man knows his father.”

“And that they are letting him stay.” King James agrees. Brian beams with pride.

Claire and Jamie are unaware of any of this. They are lost in each other. Their eyes are locked. Their hands tight in each other. They repeat the Latin words to each other. They only let go of each others hands so Jamie can place the ring on the bible to be blessed. He then slips it on her hand. It fits perfectly.

“You may kiss the bride.” The priest says. He had kissed her before. But not as his wife. It is with joy that he takes her lips. She responds with equal joy. Not the quick pressing of lips he had planned, due to it being in church. But Claire lifts into it, opening under him. It is Fergus that brings him back to time and place. The bairn stands, pulling on his da's kilt. A loud, “Da da, ma ma!” echoes through the church.

They break about with a grin and reach for him. The reception is simple, except for the presence of the three kings. She dances with her new husband and son, her father-in-law, all three kings, and several others. They have wine and whiskey, soaked up with rich French pastries and breads.

King Louis gives then the use of his summer home, Petit Trianon, for the week. Her husband confesses something to her in the privacy of their wedding chamber.

“Claire, I've never laid with a lass. Kisses and such but not that.”

She looks at her virgin husband in wonder. She would have never suspected that with the way his kisses make her feel.

“Come here my husband and let my teach you.” She starts by showing him how to get her undressed. He removes skirts and undoes laces with shaken hands. She does the same and the sound of his belt hitting the floor is so erotic, it tightens her shift covered nipples and makes her wet. She unties her shift and lets it fall. He quickly pulls his shirt off.

They fall on the bed and she guides him between her legs. Learn he did, with wide eyes as she calls out. He makes it mission to bring her to pleasure every time they come together. He succeeds over that wonderful week.

Elsewhere

The king hadn't just ordered a wedding. As the newlyweds come together for the first time, Brian sees Mary and Fergus safely home, under Murtagh’s guard. He and Jerrod then rejoins the kings to se justice done.

Lt. Grey is brought out first. He pleas for his life are cut off with the dropping of the blade. Next is Lt. Randall. He is arrogant to the end, sneering at the kings and witnesses until his blood joins his lovers as the blade falls again. Next are the dukes. Both are quiet and subdued as they are lead to their earthly judgement. Finally it was Prince Charles turn.

“Father please! I am your son! You must safe me!”

“You are a grown man responsible for your own sins. Call out to the God you were rebelling for. He can save your soul. You have forfeited your life.”

His pleas are forever silenced as the heavy blade falls for the last time.

“So Brian, when you return home will you do me the favor of helping my cousin here rule Scotland.” King James looks at him in shock. “I trust you to see to my Scottish subjects well in my steed.”

“I will do so with honor.” James says with a bow.

“As will I.”

A week later, the Fraser's return home. With huge smiles they return to their son and family. Claire sweeps Fergus into his arms as Brian turns to his son with a knowing smile.

“So, when are we returning home?” he asks his da.

“The first of June. Jerrod needs our help here until then.”

Claire listens, with a smile, as they discuss what King George had said. She holds tight to Fergus. She has a secret. Their small family may be expanding.

[alphacenturian4]

Catholics destroying Statues: Hypocrites or Theological Sound Activist                         Or On Christian Freedom, the Liberation from Cultural Taboos, and The Unrightful Judge

                                  By: Ramon Aguilar IV

           So, on Oct 4th, Pope Francis witnessed an indigenous performance at a tree planting ceremony in the Vatican gardens. The presentation was performed by Amazonian people holding hands and dancing in a circle around a wooden statue of a nude pregnant indigenous woman, said to represent the Virgin Mary. Participants sang in honor of the Feast of St. Francis and danced in manner similar to traditional South American Mother Earth festival rites. Pope Francis remained seated in a chair away from the ceremony bored, not amused, and not paying attention throughout most of the performance. The ceremony included bowls that held dirt from different places around the world, representing different ecological issues. The people set up a net on the ground that held pictures of martyrs for Catholicism and Christianity in the Amazon, mostly women and priests who have died to bring the faith to an otherwise polytheistic nature worshiping culture. Most scandalous was what appeared to be an old wise woman, which is coded language for medicine woman or witch, who approached the pope and presented him with a black ring, and seemed to gesture her own blessing. The black ring is a popular symbol in Brazil and Latin America of Liberation Theology, a movement that tried to marry Catholicism to Socialism. A movement many, North American & US, Catholics consider heretical.

The event was organized by outside parties including the Ford Group. The woman referred to the statue as "Our Lady of the Amazon." And the Pope seemed to bless it. The Pope then prayed an Our Father, and skipped his prepared remarks like any good politician would do when he realized a photo op went sideways. Then he left the performance without comment after the tree was planted.

           The bigger scandal is how Catholics then acted following this event, especially American and Canadian based youtubers and twitter users who claim to be Catholic. At first sounding like Savonarola at the Bonfire of the vanities, and then like fundamental Protestants railing against idols in the Church, and then finally like Muslim fundamentalist screaming for their religion, here Catholicism, to be the Prime religion of the world and calling for an end to religious freedom. The reaction made us look worse than the event which was already egg in the face for a church that has been rocked by one too many scandals in recent years, including unforced controversies concerning backlash from Ultra-Traditionist Catholics, people who literally want to bring Latin back into vogue, against Pope Francis whom they see as too liberal.

           Now, after watching the ceremony a few times and doing some research I’ve come to some conclusions. First, the supposed pagan ritual doesn’t seem to be one. I’ve done a fair bit of study on Pagan and Neo-Pagan rite and rituals and that was not one. Though it did seem to be stealing back or appropriating elements of native Amazonian rituals. Which is something the Church does allow, as some tribal African Catholic Churches do have dancing and rhythmic chants as elements in their celebration of Mass. And this is something I am familiar with as a Hispanic and someone of Native American decent. As we allow Mariachis, clapping, and hand holding at Spanish Mass. In fact, this performance looks very reminiscent of folklórico dances that might be performed around a religious theme such as the Virgin Mary whom is very popular among Hispanic and Latin American Catholics. While some might smear this as Folk Catholicism, the Catechism of the Catholic Church does give license for the Church to incorporate the customs of the cultures it assimilates.

           But there is one other aspect to this event that I am leaving out, that is the conspiratorial accusation that these statues were not of the Virgin Mary as Vatican official claim, nor even of a generic non-divine “mother earth” as some liberal apologist defend, but were actual pagan idols of the goddess Pachamama of the Andes Mountains and Incan civilizations; which would be odd but not impossible for Amazonians who have their own pantheon to be worshiping. Let alone self-professed Catholics, including a Franciscan brother, who would know better. And if it was a pagan rite dedicated to Pachamma it was done horrible incorrectly as her religion still exists and videos of her ceremonies can be watched on YouTube dating back to 2011. Her rites use a collection of fallen leaves, sacred fire, and a collection of stones. None of which was part of the performance at the Vatican.  

           Regardless of the legitimacy of the accusation, this led to some supposed Catholics, and two men in particular, to enter the Church of Santa Maria in Traspontina on Oct 21st, and steal the wooden figurines and then throw them into the Tiber River to “destroy’ them. Showing us Catholics to be reactionary, impatient, and petulant; if not simply short sighted to the precedent we are now establishing of it being acceptable for people to enter a Catholic Church and remove items that offend them by the example we are showing to the world who is watching. As the video of this crime (trespassing, theft, and destruction of Church property) has 60,244 views as of this writing.

           But my opinion aside, I decided to see what the bible, and what more specifically St Paul, had to say on this issue. So, I looked at what to me were the most relevant passages. Those being in 1 Corinthians chapter 10, chapter 5, & chapter 6. I have read these epistles many times over the years, and every time I do I find them eye opening, this time was no different as it changed my position and stance on this topic.

To understand this following interpretation of Paul’s writings we must remember that we are interpreting the bible spiritually, allegorically, morally, and analogically. Not strictly literal or historical, but instead metaphysical and theological, and for me personally with a philosophical lens. Now let’s continue.

So, let’s start off by looking at the performance and the gifting of the ring, and let’s say for arguments sake that it was a pagan ritual performed within the Vatican garden. What then?

1 Corinthians 10 verses 6-15 says this: “These things happened as examples for us, so that we might not desire evil things, as they did. And do not become idolaters, as some of them did, as it is written, "The people sat down to eat and drink, and rose up to revel." Let us not indulge in immorality as some of them did, and twenty-three thousand fell within a single day. Let us not test Christ as some of them did, and suffered death by serpents. Do not grumble as some of them did, and suffered death by the destroyer. These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. Therefore, whoever thinks he is standing secure should take care not to fall. No trial has come to you but what is human. God is faithful and will not let you be tried beyond your strength; but with the trial he will also provide a way out, so that you may be able to bear it. Therefore, my beloved, avoid idolatry. I am speaking as to sensible people; judge for yourselves what I am saying.”

These verses serve as a warning that we are not above temptation and that we too can fall if we are unwise and not carful. But it also shows that all worship is sacramental; even false worship. St Paul also confirm the point, that an idol is nothing, as we can see more clearly in the verse that follow.

For then at verses 19-22 the theme continues with: “So, what am I saying? That meat sacrificed to idols is anything? Or that an idol is anything? No, I mean that what they sacrifice, (they sacrifice) to demons, not to God, and I do not want you to become participants with demons. You cannot drink the cup of the Lord and also the cup of demons. You cannot partake of the table of the Lord and of the table of demons. Or are we provoking the Lord to jealous anger? Are we stronger than he?”

This passage makes several strong but quick and glossy statements. It reaffirms that God created everything, thus everything is clean, only sin perverts it. It is only the offending of sensibilities and the confusion it can and does cause that is the problem. For a person can no more change God than move a mountain with our bare hands or change the direction of a hurricane with the wave of a finger. And while we do have rights as humans which were endowed by our Creator these inalienable rights ought not to alienate us from the other. This is a caution against over confidence.

But I will take umbrage with a plan and simple reading here. For then we get to the mystical and metaphysical concept of demons. But I will take a conceit from Saint Augustine and assume that idols being of demons, or a gate way to them, has more to it than just the literal meaning. I think here the word, or threat of, demons seems to be a warning to the bronze age audience against the nondivine realities of sin, that there are temporal corporeal consequences and not just the moral, ethical, or metaphysical consequences we think of and seem to concentrate on as spiritual and religious people. So, the principle Paul sets up here is that you, that is we, must operate in regard to others, we must avoid what might cause scandal and confusion to others who do not know what we know and who do not understand what we understand and instead we ought to prefer what is beneficial and edifying to that which we may find tolerable, enticing, or entertaining. In that way we seek the good and wellbeing of the other person and not just the good of ourselves.

Through this we can acknowledge that idols of any kind are at best neutral representations, at worse a temptation to error for the uninformed, ignorant, unenlightened and fools among us. The strong should consider the weak. For, if idols can provoke God to wrath and passion; how can we mere mortals claim to be immune to their effects or presence. But the problem here becomes what we define as an Idol. As Catholic Churches are full of statues of the Virgin Mary and many other saints and even of art that contains devils, demons, and even Satan (even if they are of those evil spirits being cast out, defeated by our saints and angles). And again, I will steal from St Augustine and other Church fathers. Evil desire is the root of idolatry, not man-made things (that is the work of human hands). For the goal of a good Christian and well catechized Catholic is always to maintain koinonia that is “fellowship” and that fellowship, or unity, is more important than expressing already attained liberty. It also shows that God always provides a way to reject polytheistic rituals. For me, this was done, at the situation we look at today. When the pope said the “Our Father’ instead of his prepared statement.

           But this passage also looks at the other side of the coin on this issue.

For at verses 23-33 we read “"Everything is lawful," but not everything is beneficial. "Everything is lawful," but not everything builds up. No one should seek his own advantage, but that of his neighbor. Eat anything sold in the market, without raising questions on grounds of conscience, for "the earth and its fullness are the Lord's." If an unbeliever invites you and you want to go, eat whatever is placed before you, without raising questions on grounds of conscience. But if someone says to you, "This was offered in sacrifice," do not eat it on account of the one who called attention to it and on account of conscience; I mean not your own conscience, but the other's. For why should my freedom be determined by someone else's conscience? If I partake thankfully, why am I reviled for that over which I give thanks? So, whether you eat or drink, or whatever you do, do everything for the glory of God. Avoid giving offense, whether to Jews or Greeks or the church of God, just as I try to please everyone in every way, not seeking my own benefit but that of the many, that they may be saved. Be imitators of me, as I am of Christ.”

Here we get to the nitty gritty of the issue. Liberty is not an end in itself, but a condition that must be maintained against the condition of slavery. St Paul and indeed the Bible itself calls on us to be faithful in difficult times; especially after being liberated from superstition and irrationality. Which for St Paul, superstition and irrationality, are a type of slavery to sin. On the other hand, he also acknowledges that narrowminded scruples are shackles for those who internalize others’ weaknesses, that internalizing of another’s folly is in itself an inclination to the temptation to sin. And here I agree with St Paul whole heartedly, as I think this applies to the situation both during and surrounding the ceremonial performance, its objects, and the gifts given to the Pope by its participants. But some might say that allowing such things is a violation of old testament law and precepts. And I, and St Paul would retort, but there is only one “Law” for Christians, that is Christ, that is the law of Pure True Love.

And here is where the Ultra-Traditionalist and Conservative Catholics get all relied up and call me a liberal. But St. Paul wrote a letter to respond to this inclination for outrage and indignation as well.

In 1 Corinthians 5 at verses 9-13, he writes: “I wrote you in my letter not to associate with immoral people, not at all referring to the immoral of this world or the greedy and robbers or idolaters; for you would then have to leave the world. But I now write to you not to associate with anyone named a brother, if he is immoral, greedy, an idolater, a slanderer, a drunkard, or a robber, not even to eat with such a person. For why should I be judging outsiders? Is it not your business to judge those within? God will judge those outside. [Therefore] "Purge the evil person from your midst."

Here we get the command not sit with the immoral people within the church, that is fellow Christians who are immoral, that does not mean that you must remove yourself from the world that you live in. For: nonbelievers are not expected to be saints; non-Catholics are not expected to live by Catholic Dogma; and non-Christians are not expected to behave as Christians. In fact, Christians have an obligation to reach out, interact with, and be an example of a good person to a nonbeliever.

I would think that it could go without saying that this principle should also apply to the newly converted as they transition from pagan-heathen-polytheism, to Christian-Catholicism, for as that happens and the synthesis that has occurred with all other Christian communities occurs for them, we must tolerate the folk Catholicism that arises at the fringes of conversion as our expands in region or communities that do not understand our sensibilities and when they get it wrong this is our opportunity gently correct and instruct with temperance and patients. This how Christmas gets placed on the 25th of December, the date of the winter a solstice a holiday dating back long before the advent of Christianity, and this is how Halloween gets placed on Samhain.

As someone who likes a Christmas-trees on Christmas, I have no problem that they have their origin tied in with Zeus’s Oak or Thor’s Tree, and I don’t have a problem having All Souls day take on some pre-Christian Gaelic influence and traditions.

           As for the rest, as it relates to pagans, heathen, polytheist, and nonbelievers. It is the baptized Christian who should refrain from the scandalous sins inherent of mortal human nature. Scandal being the key word here. For it is impossible to avoid contact with sinners and thus avoidance of sinners should not be a goal nor should contact with sinners be feared by rightly formed Christians. But instead the goal should be to maintain inner purity within the Christian community. This is a warning against the perception of impiety, from the outside looking in, a warning not to look as if you are condoning sin.

           And it is here that my view on the actions taken by those two Catholics who stole and threw out those figurines changed slightly. While I do not agree with the fanfare and celebration by other Catholics at this action, for that in itself is scandalous and looks unchristian, the act of removing a temptation to sin from within a church, even if you know it is not a temptation for you, when others do not understand its nature and could be scandalized by it, as many many Catholics clearly were. Then yes getting rid of those two images, regardless of rather they were representation of the Virgin Mary that many Catholics found offensive because it went against their sensibilities or if they were actual idols of some mythical and very frictional mother goddess then yes they should have been removed from within the physical Church.

           But, what about the people who participated in the ceremony and performance at the Vatican garden, well St Paul writes in this too. He wrote in 1 Corinthians 6 at verses 7-12

“Now indeed (then) it is, in any case, a failure on your part that you have lawsuits against one another. Why not rather put up with injustice? Why not rather let yourselves be cheated? Instead, you inflict injustice and cheat, and this to brothers. Do you not know that the unjust will not inherit the kingdom of God? Do not be deceived; neither fornicators nor idolaters nor adulterers nor . . . prostitutes nor practicing homosexuals nor thieves nor the greedy nor drunkards nor slanderers nor robbers will inherit the kingdom of God. That is what some of you used to be; but now you have had yourselves [baptized], you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. "Everything is lawful for me," but not everything is beneficial. "Everything is lawful for me," but I will not let myself be dominated by anything.”

This is a warning that teaches that the love of litigation is the love of greed, while love of persecution is the love of arrogance and self-pride. This teaches that litigation and persecution of a fellow Christian are forms of retaliation not justice. Instead, Christians should possess generosity, mercy, and forgiveness toward the sinner and toward themselves. Turn the other check, after all. For it is faith and grace that saves us from the very worst of our own sins. While, self-persecution and the persecution of fellow Christians is something that St. Paul was indignant against and was loath to do. Better to be wronged or sinned against, than to do the wrong and sin against another.

[emilia-p-sanguinetti]

Was Joan of Arc a Lesbian? Yes!

Claims that Joan of Arc was a lesbian typically stem from two sections within the transcripts of her Condemnation Trial and Rehabilitation Trial. In the Condemnation Trial, Joan appears to have taken the initiative in wanting to spend two nights in bed with Catherine de La Rochelle to see the lady-in-white, whom Catherine claimed to appear as an apparition. Testimony during the Rehabilitation Trial by Marguerite la Touroulde indicated the two women shared a bed nearly every day for three weeks. ​ First, a note about the following segment of the Condemnation Trial transcripts of March 3:   Joan asked this Catherine if the lady-in-white who appeared to her came every night, saying that she would, to see her, sleep in the same bed with Catherine; and she went to bed with her and stayed up until midnight, but saw nothing, and then went to sleep.   In the morning, Joan asked Catherine whether the lady-in-white had come to her.  Catherine replied that she had, while Joan was sleeping, but that she had not been able to awaken Joan.   Then Joan asked if the lady might not come another night, and Catherine answered yes; so Joan slept during the day, so that she might stay awake the whole night.   That night she stayed in the bed with Catherine and watched all night, but saw nothing. Throughout the night Joan often asked Catherine whether the lady-in-white would come, and Catherine answered, “Yes, soon!”   The text above is translated as faithfully as possible from the French. For readers comparing this translation to W.P. Barrett’s English translation of 1932, it’s important to note that Barrett’s translation is obfuscated to some degree. For example:   Barrett’s translation—and she slept with her, and watched till midnight, saw nothing, and went to sleep.   Sanguinetti’s translation—and she went to bed with her and stayed up until midnight, but saw nothing, and then went to sleep.   Quicherat’s translation—et y coucha et veilla jusqu'à minuit, et ne vit rien; et puis s’endormit.   A second example regarding the use of exclamation marks:   Barrett’s translation: “Yes, presently.” Sanguinetti’s translation: “Yes, soon!” Quicherat’s translation: “Oui, bientôt!”   These notes are important for some critics because English translations of the source material often muddle or omit text from Quicherat’s source.  The following text is from the Rehabilitation Trial transcripts documenting the testimony of Marguerite la Touroulde, widow of Réné de Bouligny, advisor to the king:   She was in my house for three weeks, sleeping, eating, and drinking there. And almost every night I slept with Joan, and I never saw or noticed anything uncanny about her. But she behaved and continued to behave like an honest and Christian woman. She confessed very often, gladly heard the Mass, and often asked me to go to Matins; and at her request I did go and took her there several times. (76)   Touroulde’s testimony is often used to support claims that Joan was a lesbian, and a disconcerting portion of her testimony is omitted in a popular English translation that is replicated numerous times on the web; the text that is omitted is the following:   I saw her several times in the bath and in the hot-room, and so far as I could see I believe that she was a virgin. (76)   Latin source text: Dicit insuper quod eam pluries vidit in balneo et stuphis, et, ut percipere potuit, credit ipsam fore virginem. (79)   French translation:  Elle déclare en outre qu’elle vit plusieurs fois Jeanne au bain et dans les étuves; elle croit, comme elle a pu le constater, qu’elle était vierge. (80)   The Latin word stuphis may be translated as “steam bath” or alternately as a geologic thermal spring, such as a source of hot sulfur spring water. For readers interested in the location where the omitted text should appear in Touroulde’s testimony, the following material provides the context, with the omitted text underlined:   Jeanne was very liberal in almsgiving, and willingly succored the poor and indigent, saying that she had been sent for their consolation. And I saw her several times in the bath and in the hot-room, and so far as I could see I believe that she was a virgin. I have no doubt that she was virgin. According to my knowledge she was quite innocent, unless it be in warfare. She rode on horseback and handled the lance like the best of the knights, and the soldiers marveled. (81)   Joan’s time in bed or in the baths with Marguerite la Touroulde or time in bed with Catherine de La Rochelle doesn’t provide conclusive evidence that Joan was a lesbian primarily because bedding was relatively scarce in the fifteenth century and it was not uncommon for women to share a bed. However, it is reasonable to ask why Touroulde would state, “so far as I could see I believe that she was a virgin.” That, too, isn’t conclusive because testimony from the Rehabilitation Trial revealed that Joan not only was examined on several occasions regarding her virginity, but she sometimes challenged others to inspect her if they didn’t believe it, so she may have offered to “prove” her virginity to Touroulde solely to establish the fact. ​ While individual historical facts are inadequate to make any definitive conclusions about Joan’s sexual orientation, when viewed in their entirety, it is reasonable to make the assertion that Joan was a lesbian, particularly in light of several statements made by Joan, which are assumed to be referring to the apparitions of Saint Catherine and Saint Margaret, but instead could be referring to Catherine de La Rochelle and Marguerite la Touroulde:   March 12 Session:   We asked whether she spoke to our Lord when she promised Him to keep her virginity, and she answered that it was quite enough to promise her virginity to those who were sent from Him, namely Saint Catherine and Saint Margaret.   This statement is problematic because shortly after Joan makes this assertion, she stated, “the first time she heard her Voice she vowed to keep her virginity as long as it would please God, and that she was 13 years old or about 13 years old at the time,” which is prior to the time she reports promising her virginity to Saint Catherine and Saint Margaret.   March 17 Session:   Asked why she so happily looked at this ring when she was going into battle, she answered that it was out of pleasure and in honor of her father and mother, and because, having her ring on her finger and in her hand, she touched Saint Catherine who appeared before her. Asked what part of Saint Catherine she had touched, she said, “You will get no answer from me.”   Asked if she had ever kissed or touched Saint Catherine or Saint Margaret, she answered she had touched them both. We asked if Saint Catherine or Saint Margaret had a fine fragrance and she answered that it is good to know that they did. Asked whether, when embracing Saint Catherine or Saint Margaret, she felt heat or anything else, she said that she could not embrace them with-out feeling and touching them.   Also, Article 1 submitted to the assessors on April 5 included the following:   Moreover, the so-called Saint Catherine and Saint Margaret instructed Joan, in the name of God, to take and wear men’s clothes; and Joan has worn them, and still wears them, stubbornly obeying this command to such an extent that Joan has declared that she would rather die than abandon wearing these clothes.   View my book on Amazon: https://www.amazon.com/dp/B01CGVYWJU