Tuesday, August 27, 2013

Sex Education Classes In Our Midst

Sexuality in Elementary School... 

       A Wisconsin school district has developed a booklet for parents of elementary students to let them know how teachers will handle “sensitive” issues, such as masturbation and abortion. The booklet covers things such as contraception, sexual identity, and sexual intercourse. A 2012 law has changed the booklet to now include topics of abstinence, marriage, pregnancy and child-birth and Sexually Transmitted Diseases. (From the video that you can watch below, at the 0:56 mark).

The QUESTION is: Do you want your children to be taught about masturbation, contraception, sexual identity, sexual intercourse, STD diseases, etc.?

Of course NOT.

This is why the Catholic Church has traditionally condemned sex education classes. This is why today, when it has become common for even many Catholic schools to include sex-education classes in their curriculums, it seems very timely to remind parents that this teaching has been forbidden by the Church. When the child reaches the age of puberty, a father or a mother should instruct him or her with due prudence. But public sex-education classes are clearly condemned as a grave danger. You can read below.

Pius XI

Another very grave danger is that naturalism which today is invading the field of education in that most delicate matter of purity of customs. Far too common is the error of those who, with dangerous assurance and under an ugly term, propagate a so-called sex-education, falsely imagining they can forearm youths against the dangers of sensuality by purely natural means, such as a foolhardy initiation and precautionary instruction for all indiscriminately, even in public; and, worse still, by exposing them at an early age to the occasions, in order to accustom them, so it is argued, and as it were to harden them against such dangers. 

Such persons grievously err in refusing to recognize the inborn weakness of human nature, and the law of which the Apostle speaks, fighting against the law of the mind (Rom 7: 23); and also in ignoring the experience of facts, from which it is clear that, particularly in young people, evil practices are the effect not so much of ignorance of intellect as of weakness of a will exposed to dangerous occasions, and unsupported by the means of grace.

In this extremely delicate matter, if, all things considered, some private instruction is found necessary and opportune from those who hold from God the commission to teach and who have the grace of state, every precaution must be taken. Such precautions are well known in traditional Christian education, and are adequately described by Antoniano cited above, when he says:

“Such is our misery and inclination to sin, that often in the very things considered to be remedies against sin, we find occasions for and inducements to sin itself. Hence it is of the highest importance that a good father, while discussing with his son a matter so delicate, should be well on his guard and not descend to details, nor refer to the various ways in which this infernal hydra destroys with its poison so large a portion of the world. 

"Otherwise it may happen that instead of extinguishing this fire, he unwittingly stirs or kindles it in the simple and tender heart of the child. Speaking generally, during the period of childhood it suffices to employ those remedies which produce the double effect of opening the door to the virtue of purity and closing the door upon vice (Silvio Antonio, Dell 'educazione cristiana dei figliuoli, lib. II, e. 88).”

(Pius XI, Encyclical Divini Illius Magistri,
Petropolis: Vozes, 1950, nn. 65-67)

Tuesday, August 20, 2013

No Heaven Without Hell

If there is no Hell, there cannot be Heaven

For those in the Catholic Church who like to ignore Hell, or never give it a thought –
think about this: if there is no Hell, then there cannot be Heaven.

If Heaven exists, Hell MUST exist logically, factually and philosophically.

Watch this video:

Wake Up!

Catholics Without a Clue
 This is what happens to a 'Catholic' who has no
clue about Catholic doctrine
Many modern Catholics don't know what is right and what is wrong anymore,
simply because they
have no clue about Catholic teaching.

Did you know that, as Cardinal Burke recently reminded us, the Catholic Church is facing many problems such as the following?

          Abuses in the Sacred Liturgy.

         A reduction of the Sacred Liturgy to some kind of human activity.

          A lot of moral corruption.

A shocking levity in Catechesis that has left generations of Catholics ill-prepared to deal with the challenges of our time by addressing the Catholic Faith to those challenges. 

Generations of Catholics who are ill-prepared to deal with the challenges of our time.

If you are not aware of these problems that Holy Mother Church is facing nowadays, it’s probably because you belong to those generations of Catholics who are ill-prepared and don’t know their own faith.

Do something about it!

If these problems mean nothing to you and you think that things are actually fine and Mother Church is not going through a real CRISIS, it’s probably because you belong to those generations.

Do something about it!

Do not be a Catholic Without a Clue. Why? Because even if some people may say that ignorance is bliss, the problem is that ignorance of the Faith will lead you to error and to believing in the wrong doctrines. Before you know it, you will have become a Protestant. Before you know it, you will have forfeited the True Faith and your communion with the One True Church.

If you are not concerned with the problems listed above, or if you think that those problems don’t really exist, be careful! This would be a sign that you are a Catholic Without a Clue.

If that is the case, WAKE UP! 

Church Infestation

Infestation in the Catholic Church

                   Trying to address and correct the problems in the Church today is like                          trying to attack a swarm of bees – where do you begin?

It’s like swatting at gnats – you’re gonna get some of them for sure, but at the end of the day, you’re gonna get up and move or go inside.

There are so many pests, such an infestation that any reasonable person looking at it would be truly puzzled as to what to do.
Cardinal Raymond Burke – the top ranking American at the Vatican - is certainly on to something when he said in an interview about a week ago that:

“There’s no question in my mind that the abuses in the sacred liturgy, reduction of the sacred liturgy to some kind of human activity is strictly correlated with a lot of moral corruption and with a levity in catechesis that has been shocking and has left generations of Catholics ill prepared to deal with the challenges of our time by addressing the Catholic faith to those challenges. You can see it in the whole gamut of Church life.”

                    (Taken from The Vortex video that you can watch below)

Saturday, August 17, 2013

Foolishness and Hell

You fool, this night your life will be demanded of you…

Meditation for the Eighteenth Sunday in Ordinary Time - Year C.

Luke 12:13-21

Today, Our Lord Jesus Christ reminds us once again about something that we forget very often: that this life passes away, that this life is short and fleeting, that it only lasts for a number of years, a number of years that we are given by God to work out our salvation, to make sure that we do all those things that are necessary to be received in Heaven.

Many times we forget this and we live our lives as if there were nothing else beyond this life. As if there were not an eternal destiny awaiting for each one of us: an eternal destiny that can be either an eternity of happiness with God in Heaven, or an eternity of suffering in Hell, away from God.

Thursday, August 15, 2013

Divine, Sublime Abasement

The Divinity and Infinite Humility of Christ

Meditation for the Tenth Sunday after Pentecost (Dominica X Post Pentecosten) – TLM Calendar.

1 Cor. 12:2-11
Luke 18:9-14

In the gospel today Jesus clearly reminds us once again about the importance and even the necessity of the virtue of humility.

In the gospel today we see that He knew that some of the people around Him, especially some of the Pharisees, were very self-righteous, and hypocrites, and they would be good only in the outside. They were pious and devout only in appearance, and so He told them the story about the proud Pharisee and the humble publican.

The Pharisee went to the temple and prayed saying things like: O God, I thank You that I am not like the rest of men, robbers, dishonest, adulterers, or even like this publican. I fast twice a week; I pay tithes of all that I possess. The publican, on the other hand, was a lot more humble, and he acknowledged that he was a sinner, and he asked for forgiveness for his sins, and out of humility he didn’t even dare to lift up his eyes to Heaven. And Jesus said that only this publican went back home justified… he humbled himself and so he was exalted by God.

And so, humility becomes one of those virtues that are absolutely necessary for salvation.

Tuesday, August 6, 2013

Contraception is Monstrous

The Contraception Deception

Prayer, Persistence, and Catholics who don't believe in Catholicism

Importunate Friends and Counterfeit Catholics

Meditation for the Seventeenth Sunday in Ordinary Time - Year C.

Lk 11:1-13

Last week in the Gospel we read about Martha and Mary; how Martha was working excessively while Mary was listening to Christ, spending time with Him. Jesus said that Mary had chosen the better part. He reminded us of the importance, the beauty and the power of prayer.

Today He teaches us even more about this.

First of all, the gospel says that Jesus was praying in a certain place. We actually find Jesus praying on several occasions in the gospel. He prayed very often. The Gospel says that He withdrew to lonely places to pray. And sometimes He would spend the whole night in prayer. He would spend the whole night in conversation with His Father in Heaven.

This reminds us of a story about Saint Francis of Assisi. Once he was invited by a rich man to have dinner and spend the night at his house because he wanted to see what Saint Francis did during the nights. Saint Francis was very young then and people were not so sure whether he was a true saint or not. And so, this man wanted to find out more about him. When time to go to bed came, he invited Saint Francis to spend the night in a bed that had been prepared in his own bedroom, where there was a lamp that was always burning during the night, and so there was light, it wasn’t totally dark and you could actually see. Saint Francis, to conceal his holiness, got into his bed immediately and very quickly he pretended to be asleep. And the other man quickly pretended to be asleep too. He even began to snore loudly so that Saint Francis would think that he was fast asleep. After a while, Saint Francis thought that the man was asleep, and he got up, knelt on the floor, lifted his eyes and his hands to Heaven, and he started praying, saying: My God, My God. And he kept praying like that all night long. The next morning, the rich man was so impressed by Saint Francis’ holiness and true love for God that he decided to become his disciple. And he became his first disciple.

Monday, August 5, 2013

The Great Destroyer of Families

'If he doesn’t qualify as a precursor for the anti-Christ, then I would never want to meet the man who does.'  (Michael Voris)

Friday, August 2, 2013

A Critical Examination of the Theology of Karl Rahner

Deliver us from Rahner…

A Critical Examination of the 
Theology of Karl Rahner, by Robert C. McCarthy

 In A Critical Examination of the Theology of Karl Rahner, the author synthesizes with notable intelligence and an acute Catholic sense the thinking of the German theologian and provides an objective critique of many of his erroneous points .... The study .... presents the points most opposed to the Catholic Faith. (From the foreword)

Last week I finished reading this very interesting book on the theology of Karl Rahner. I highly recommend it to everyone. One of the greatest merits of this book is that it explains in a clear way the otherwise extremely complex, ambiguous (and misleading) theology of Rahner. And why is Rahner’s theology important? It’s important because, unfortunately, the ecclesiastical thinking of the Catholic Church after Vatican II is largely based on his theology. He had a far reaching influence at the Council. He strongly influenced the German Bishops, who were an extremely influential group at Vatican II. 

Father Ralph Wiltgen wrote in The Rhine Flows into the Tiber:

Since the position of the German-language bishops was regularly adopted by the European alliance, and since the alliance position was generally adopted by the Council, a single theologian might have his views accepted by the whole Council if they had been accepted by the German-speaking bishops. There was such a theologian: Father Karl Rahner…

His theology in a nutshell (highlights from the book): for Rahner, what matters is that which exists here and now. Faith would need to cast off its abstract formulations in order to be accepted by today’s man, such as he is. For this reason, all of theology either should be reduced to the human dimension—thence his Anthropological Reduction—or man should be raised up to the divine dimension—from this, his Trascendental Anthropology. His system is known under these two names.

The basic idea of Rahner is that the ‘church’ is a society of believers. The implications of this are enormous. The first implication is that it is not an organization established by Christ; that Christ did not designate a head of this organization; that the successors to the Apostles are not endowed with unusual authority and powers; that, to the contrary, authority in the Church can only be confirmed by the assent of the lay faithful. 

This view of the Catholic Church effectively DENIES:

·         that Christ established a human institution with a visible head
·         that authority descended from the Apostles
·         that priests receive special sacramental powers from such succession
·         the sacraments of the Church have special meaning and effectiveness.

Rahner’s is, as one can see, a thoroughly Protestant (heretical) position.

The basic building block of Rahner’s theology is the Supernatural Existential: Rahner’s nontraditional view of human nature. He denies the traditional view of the nature of man in two respects: first of all, he denies that supernatural grace is ‘added to’ basic human nature; secondly, he denies that there was any rupture of the balance between grace, reason, soul and body (according to traditional teaching, there was such a rupture after original sin… Rahner’s theology implicitly denies Original Sin).

Rahner’s denial of Original Sin and his idea (Supernatural Existential) that every person enjoys the fullness of grace and is ‘determined by that grace even when we reject it in sin or guilt,’ is a direct repudiation of the most fundamental teachings of the Catholic faith regarding the condition of mankind and the function of grace.

The concept of anonymous Christianity introduced by Rahner is probably the one idea of his that most profoundly influenced Vatican II, and has had broad and long-lasting effects within the Church, especially the new way of understanding ‘ecumenism.’ It undermines the idea of ‘One True Church’: it displaces the Apostolic description of the Church in which Christ is the head, the Catholic Church the body, and the faithful parts of the body and dismisses what has always been recognized as the necessity to recognize, acknowledge, and commit oneself to Christ. Rahner holds that every person and every religion is directly linked to Christ through the innate and inescapable supernatural existential even though the private choice may be a rejection of Christ, or in the case of the atheist, a rejection of any god at all. 

Teilhard de Chardin. He was
severely reprimanded and
his works were condemned
by the Holy Office. 
Also important is Rahner’s concept of ‘self-transcendence’ and evolution. His view of transcendence and evolution does not necessarily flow from his concept of human nature (the supernatural existential) but is rather an expanded version of the supernatural existential. Thus he attributes to man not only a fundamental supernatural element in his nature, he further proposes that this supernatural element allows humans to transcend their basic nature. He then expands this concept of ‘self-transcendence’ to history and the world of nature. Thus, while the basic theology of Rahner is not obviously evolutionary, he has, by this self-transcendence, made it fit into an evolutionary theology. In this way, he ‘explains’ or supports the evolutionary theology of Teilhard de Chardin.

Also of note: Rahner’s view of Scripture and Revelation. He maintained that because of the fundamental supernatural element in man’s nature, every person is capable of receiving and interpreting true Revelation. Thus the Old and New Testaments are useful, but not absolutely necessary, vehicles for Revelation.

Rahner’s view of Christ fully reflects the basic orientation of his theology as being ‘anthropocentric,’ that is, built upward from man, rather than ‘theocentric,’ built from an understanding of God through Revelation. Rahner considered Jesus to be essentially a human being, his uniqueness being in the full realization of the potential of his supernatural existential so that he was accepted by God, and absorbed into God. And by accepting Jesus, God accepted humanity.

It should be noted that Rahner does not refer to Christ as the Redeemer. This is consistent with his basic theology of the wholeness, the integrity, and uncorrupted nature of man, which would not need redemption  from Original Sin. 

Rahner seems to deny that ‘God assumed human nature,’ the very definition of Incarnation. Without that belief that a manifestation of the Supreme Being, the Second Person of the Trinity, the Word, the Son of God, ‘emptied Himself’ and took on the flesh and nature of man, Christianity would collapse.

Rahner did not hesitate to apply Bultmann’s highly charged word ‘demythologization’ to Catholic theology. He also pointed emphatically to the almost completely unsuitable nature of the traditional statements about faith.

Rudolf Bultmann. Protestant
thinker who influenced Rahner
Rudolf Bultmann was a Protestant thinker who absolutely rejected any kind of ‘mysteries,’ that is, events that could not be explained in scientific of natural terms. Rahner suggested new ‘interpretations’ of the events of the New Testament that could be ‘acceptable to the modern mind.’ But his interpretations are clearly intended to stimulate and encourage doubt regarding divine intervention in the events of the New Testament. This is Rahner’s version of demythologizing the Catholic faith.

Rahner rejects the theology of satisfaction that the Catholic Church has always taught. Rahner does not see redemption as functioning mythologically, as though God had somehow to be made to change his mind by Jesus’ crucifixion and so led to save men in this way. God’s will to save, Rahner has always taught, is stronger than human sin and cannot be frustrated by human sin.

By rejecting the ‘theology of satisfaction,’ Rahner rejects all of the meaning of the Sacrifice of the Cross, the ultimate abandonment by Christ himself for our sake, our Redemption from Original Sin, and opening the possibility of reconciliation with God for the sins committed in this life. 

All this, and much more, is clearly explained in the book.