Marian Prayer Of Saint Gregory Of Narek (A.D. 1010)

November 12, 2013
MARIAN PRAYER OF SAINT GREGORY OF NAREK (A.D. 1010)

Assist me by the wings of your prayers,
O you who are called the Mother of the living,
so that on my exit from this valley of tears
I may be able to advance without torment
to the dwelling of life
that has been prepared for us
to lighten the end of a life burdened by my iniquity.

Healer of the sorrows of Eve,
change my day of anguish into a feast of gladness.
Be my Advocate,
ask and supplicate.
For as I believe in your inexpressible purity,
so do I also believe in
the good reception that is given to your word.

O you who are blessed among women,
help me with your tears
for I am in danger.
Bend the knee to obtain my reconciliation,
O Mother of God.

Be solicitous for me for I am miserable, Read the rest of this entry »


5 years ago: Paola Brenda sacrifices life for “gift of motherhood, the gift of having children

April 8, 2013

Paola Brenda sacrifices life for “gift of motherhood, the gift of having children”

By Michael Baggot

PIEVE DI SOLIGO, Italy, May 1, 2008 (LifeSiteNews.com) – In an act of sacrifice comparable to that of pro-life patroness St. Gianna Beretta Molla, Italian mother Paola Breda recently died after having declined potentially life-saving cancer treatment that could have harmed her unborn child.

Breda was diagnosed with breast cancer six months into her pregnancy with her child Nicola, but postponed treatment until after Nicola’s birth.

During her funeral, Vittorio Veneto Bishop Corrado Pizziolo called Breda an exemplification of Jesus Christ’s Gospel call “to lay down one’s life for one’s friends.”

“What Jesus did – the Gospel which He lived for us – this is what we see carried out in the life of our sister,” said the Bishop according to the Italian newspaper Avvenire.

Father Giuseppe Nadal told Radio Vaticana that Breda was disappointed that she and her husband Loris Amodei were unable to have a child until a decade into their marriage.

Both Breda’s first child, Illaria, and her second child, Nicola, brought their mother great joy, said the priest. Fr. Nadal also recounted a teary-eyed Breda coming to him during her second pregnancy.

“‘I’ve been diagnosed with cancer, and they are suggesting chemotherapy, but that would hurt the baby. I absolutely don’t want that, because I always asked for the gift of motherhood, the gift of having children,” said Breda.

St. Molla was a Milanese pediatric doctor pregnant with her fourth child when she learned of a fibroma in her uterus and declined either the abortion or complete hysterectomy that would have saved her life.

Before surgery to rescue her unborn child, St. Molla told doctors, “If you must decide between me and the child, do not hesitate: choose the child – I insist on it. Save him.”

Please pray for the repose of the soul of Paola Breda.


Marian Prayer Of Saint Gregory Of Narek (A.D. 1010)

November 12, 2012
MARIAN PRAYER OF SAINT GREGORY OF NAREK (A.D. 1010)

Assist me by the wings of your prayers,
O you who are called the Mother of the living,
so that on my exit from this valley of tears
I may be able to advance without torment
to the dwelling of life
that has been prepared for us
to lighten the end of a life burdened by my iniquity.

Healer of the sorrows of Eve,
change my day of anguish into a feast of gladness.
Be my Advocate,
ask and supplicate.
For as I believe in your inexpressible purity,
so do I also believe in
the good reception that is given to your word.

O you who are blessed among women,
help me with your tears
for I am in danger.
Bend the knee to obtain my reconciliation,
O Mother of God.

Be solicitous for me for I am miserable, Read the rest of this entry »


The 10th Anniversary Of The Murder Of Sister Cecilia Moshi Hanna

August 15, 2012

For the repose of the soul of the hand maid of God, Cecelia.On August 15, 2002 three armed assailants entered the Sacred Heart of Jesus Monastery in Baghdad Iraq and found a solitary Assyrian nun preparing to quietly retire to her room. Read the rest of this entry »


Marian Prayer Of Saint Gregory Of Narek (A.D. 1010)

November 12, 2011
MARIAN PRAYER OF SAINT GREGORY OF NAREK (A.D. 1010)

Assist me by the wings of your prayers,
O you who are called the Mother of the living,
so that on my exit from this valley of tears
I may be able to advance without torment
to the dwelling of life
that has been prepared for us
to lighten the end of a life burdened by my iniquity.

Healer of the sorrows of Eve,
change my day of anguish into a feast of gladness.
Be my Advocate,
ask and supplicate.
For as I believe in your inexpressible purity,
so do I also believe in
the good reception that is given to your word.

O you who are blessed among women,
help me with your tears
for I am in danger.
Bend the knee to obtain my reconciliation,
O Mother of God.

Be solicitous for me for I am miserable, Read the rest of this entry »


Another Protestant Tradition: Catholics Worship Idols

October 22, 2011

Bread From Heaven: On my post Where Does Scripture Say Mary Was Sinless? I made the oft repeated comment: “The Catholic Faith does not contradict anything in Scripture.” To this Erica replied:

Erica: How about IDOLATRY…?

Go and continue worshiping your godly images and let’s see how far you will go…

“But cowards, unbelievers, the corrupt, murderers, the immoral, those who practice witchcraft, IDOL WORSHIPERS, and all liars–their fate is in the FIERY LAKE OF BURNING SULFUR. This is the SECOND DEATH.”
Revelation 21:8

HAHAHAHA!!!

Bread From Heaven: Since I had just made a presentation to all of our confirmation students just last Sunday I decided to make my talk into one more post on this topic:

Does the Catholic Church worship Idols?

Protestants say we do. Where do they get this idea?

TEN COMMANDMENTS
First Commandment

Exodus 20:You must not have any other god but me.You must not make for yourself an idol of any kind or an image of anything in the heavens or on the earth or in the sea. You must not bow down to them or worship them

Therefore, many Protestants criticize Catholics because we have pictures and statues in our Churches and our homes. Most Protestants never have these in their churches because they think they are idols. They take this very seriously.

“You must not make for yourself an idol of any kind…

Protestants are very sincere, BUT…are they right?
No, they are forgetting some very important Bible verses where God told Moses to place in the Temple, in the very presence of God, in the Holy of Holies:

2 ANGELS of hammered gold …their wings spread upward..The angels are to face each other..-Ex. 25:18-20

So, God Himself wanted  images of “things in Heaven” in the Tabernacle

And did you know God told Solomon to decorate the Temple with images of things in Heaven and Earth?

600 Pomegranates, Lilies, Gourds, 12 Bulls, Lions, Angels, Palm Trees, and Golden Flowers

And it stood upon twelve oxen, of which three looked towards the north, and three towards the west, and three towards the south, and three towards the east, and the sea was above upon them, and their hinder parts were all hid within.–I Kings 7:18-46

And then we have the incident where the children of Israel were bitten by fiery serpents and …

Numbers 21:8 The LORD said to Moses, “Make a snake and put it up on a pole; anyone who is bitten can look at it and live.”

Obviously, God has not forbidden art because He commanded specific kinds of art to decorate the Temple and to save the Israelites from snakebites. He just didn’t want us to Worship these things

“You must not bow down to them or worship them”

Why does the Catholic Church have Art in Churches? I can think of 5 reasons.

1. Pictures and statues are like family photos in our houses of worship only we have images of the Family of God.

Doesn’t every house have family pictures?

2. As an aid to prayer and to keep us focused.

3. To remind us of those who set an example of heroic Christian living.

4. As reminders of Stories of Faith; to teach our children when a child asks, “Who is that?”

5. To tell the stories of our Faith to all the generations in the last 2000 years when Bibles were too expensive for individuals to own and most people could not read anyway. Did you know, even today 20% of the world population cannot read? But everyone can understand art.

But Protestants will say, “The Bible says: You must not bow down to them or worship them….”

Therefore, Protestants reason, since Catholics have images in their churches and they kneel or bow to them, Catholics worship images and commit idolatry!

So, Protestants think this kneeling is Idolatry?

.

.<–But not this

.

.

Or this–>

……….or this–>

Is President Obama worshiping the Emperor of Japan?

No! He was merely honoring him.

Why do Protestants think only Catholic kneeling is Idolatry?

Simple. Because their leaders have taught them that Catholics worship idols. Protestants trust their leaders and so when they visit a Catholic Church and see statues and pictures with people kneeling in front of them they jump to the conclusion that they are actually seeing modern day idolatry.

They do not question this judgement because they have been taught that this is true. They fail to recognize that they are unable to know the heart and mind of the kneeling person and therefore their judgement may, very well be, uncharitable. They don’t mean to be uncharitable…..But…..

They are simply WRONG!

We bow and kneel in order to honor Mary and the Saints. We do NOT worship them. The Catholic Church condemns the worship of anyone except God, the Holy Trinity!

There is nothing wrong with art in our Churches

Because God Himself commanded Moses to decorate the Jewish Temple with images of:

Things in Heaven–>Angels

and

Things on Earth–>Plants and Animals

The idea that all kneeling is, without question, Worship, is absurd.

If all kneeling =Worship then:

A Knight kneeling to a king is worshiping him.

A little girl kneeling by her bed is worshiping the bed…

A boy kneeling by a Bible and baseball glove is worshiping them.

.

When God said: You must not make …an image of any kind or …bow down …or worship them…

He did not mean all images are idols and all kneeling is worship.

He simply meant : Don’t worship anything or anyone but ME.


Worth Revisiting: Development and negation: the struggle continues

May 7, 2011

Development and negation: the struggle continues

 

The latest installment in my “Development and Negation” series was about slavery. More specifically, the question was whether the development of Magisterial teaching on the moral status of slavery negates any previously taught doctrine that meets the Church’s own criteria for irreformability. My answer was, of course, no—as it has been in every case where dissenters of the right or the left charge the Magisterium with discrediting itself by contradicting itself over time. What I shall do here is illustrate the significance of the general topic by presenting what happened to the debate over the slavery question.
The critic against whom I have lately defended the Magisterium was theologian Joseph O’Leary, an unreconstructed prog of a kind all too familiar on ostensibly Catholic theology faculties. The original target of his criticisms was Avery Cardinal Dulles, who had addressed the slavery issue among others in his article “Development or Reversal?” In criticizing my own position on the slavery issue, which accords with Dulles’, O’Leary repeats a charge he has made in almost every debate he and I have had in the past: “Liccione has devoted huge intellectual effort to proving that the Church has never reversed its official teaching on any point of morality.” As anybody who reads my series can verify for themselves, however, that is not what I have devoted effort to proving. I have openly acknowledged cases in which Church authorities have reversed their application of moral principles to specific moral questions, such as how heretics may be punished, whether borrowers may ever be charged for loans beyond the principal, and when the death penalty can be justified. What I have instead sought to show is that no moral tenet taught by the Church in such wise as to meet her own criteria for irreformability has thereby been repudiated. Tenets that do meet such criteria are, to be sure, sometimes wrongly applied; others take time to be recognized and formulated for what they are. That is why development and refinement in Catholic moral teaching are both possible and necessary. But my thesis has been that such development and refinement do not entail negation of any tenet taught in the past with the Church’s full authority. Tenets so taught are infallibly taught and are thus “irreformable,” meaning “not to be contradicted.” So the Church does not contradict or negate them. What’s happened in my debate with O’Leary well illustrates the importance of that point.

In his last comment here on my slavery post, O’Leary proceeds in characteristic fashion by throwing in everything but the kitchen sink. I had claimed, as an aside, that magisterial support in the Middle Ages for the physical punishment of heretics—such as the papal bull Ad Extirpanda—did not meet the Church’s own criteria for irreformability. I have made that claim before, and I’ve made it because AE’s subject matter was not any irreformable moral tenet, but rather a prudential judgment on the specific, very time-bound question whether the good of the body politic requires that heretics be physically coerced into confessing their heresies. Those who exercise magisterial authority, including popes, can be wrong about that without logically discrediting their own claims to teach infallibly, and thus irreformably, about “faith and morals” under certain conditions. In this case medieval ecclesiastics, including St. Thomas Aquinas, were wrong about the socio-political importance and necessity of torturing heretics. I’ve explained why before, but I don’t want to distract readers any further by getting into that again. Here, rather, is what O’Leary says in response to my claim that “Ad Extirpanda does not satisfy the Church’s own criteria for the infallibility of the ordinary magisterium”:

 

Do you refer to the papal teaching office or the universal teaching office of bishops, which is usually what people mean when they talk of the ordinary magisterium? As far as I know there are only 2 candidates for infallibility of the former, namely the dogmas of 1854 and 1950. I tend to follow G. Hallett SJ in thinking the claim of infallibility to be meaningless (thus neither true nor false), The infallibility of bishops is a Bellarminian thesis unwisely embraced, without disucssion, by the bishops at Vatican II and ruthless exploited since then to claim infallibility for Vaticanist doctrines on contraception, women’s ordination etc., at the very time as any autonomous teaching authority of bishops is beiing undercut.

Let’s leave aside the rather elementary point that the “ordinary” magisterium of the Church is not to be contrasted with the “papal” magisterium but rather with the “extraordinary” magisterium. Either the pope or the bishops can and do exercise either magisterium (though the bishops can only do so legitimately in communion with the pope). It’s bad enough that O’Leary, an ostensibly Catholic theologian, has missed that. But he’s actually suggesting that the dogma of papal infallibility is “meaningless” and asserting that the doctrine of the infallibility of bishops, authoritatively taught in Lumen Gentium 25, is “a Bellarminian thesis unwisely embraced, without disucssion [sic], by the bishops at Vatican II.” Again, let’s leave aside the irony that a theologian who signs himself “Spirit of Vatican II” is rejecting a very important ecclesiological doctrine authoritatively taught by the Fathers of Vatican II. O’Leary is out to end the game before it starts.

If the dogma of papal infallibility is “meaningless” and the infallibility of the bishops, as explained in LG §25, a mere thesis “unwisely embraced,” then the question whether the Church’s development of doctrine has ever negated an irreformably taught doctrine cannot be usefully debated. Before that question can be usefully debated, there must be some agreement among the participants both that there are infallibly taught doctrines and that there are consistently applicable criteria for identifying doctrines as such. For reasons I’ve given, the class of “infallible” doctrines is co-extensive with that of “irreformable” ones. Among Catholic theologians who care about teaching with and in the name of the Church, such agreement holds in substance, if not always at the margins. But between me and O’Leary, it does not hold in any sense at all. So, we do not even agree on the premises of the discussion. Perhaps that is why O’Leary consistently misrepresents what I aim to do.

The only useful strategy for the O’Learys of the world—and their name is legion—would be to argue that the historic development of Catholic doctrine precludes any doctrine of magisterial infallibility (ordinary or extraordinary, papal or episcopal) that could be (a) meaningful, (b) useful, and (c) definitively held. If there is no such doctrine of infallibility, then the question which tenets count as irreformable is purely a matter of opinion, and my “development and negation” project is not worth pursuing. That is roughly the tack Hans Küng took in his once-celebrated book Infallible? An Inquiry. A debate about his argumentative strategy is worth having because it can be settled by facts and logic. As I read Küng’s book and researched his sources three decades ago, my debate with him was gradually settled. I concluded his case was not compelling on either historical or logical grounds. More important, I soon realized that if he were right, then the claims of the Catholic Magisterium to be preserved from error under certain conditions are so much hot air. In that case, there would be no compelling reason to remain in full communion with Rome, other than to undermine her claims from within.

That, I suspect, is the real point of the O’Learys of the world.


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