using latin when the congregation neither wants it nor understands it is liturgical abuse
making liturgical changes while only considering your taste and politics while ignoring and not consulting the lay experts in the parish is liturgical abuse
directing your homily toward civil politics focusing on issues you care about while neglecting the very real needs and concerns of the people is liturgical abuse
you know with all these little monster priests running around a part of me enjoys clerical celibacy
- oppressed group: *speaks about their lived experiences being marginalized*
- oppressors: source?
By the time the AIDs virus, HIV, was discovered in 1983 it had been silently spreading in Africa for over 50 years. First it jumped from chimps to humans in south east Cameroon, most likely via a bush meat hunter. But scientists pinpoint Kinshasa (formerly Leopoldville, capital of the Belgian Congo) 700 kilometres away as the epicentre of the pandemic. So an unwitting human virus carrier probably took HIV down the Sangha and Congo Rivers by ferry, reaching the city by the 1920s. Then, aided by an explosion in STDs in the 1930s and possible virus transmission via antibiotic treatment using contaminated needles in the 1940s-1950s, the virus gained a foothold in Kinshasa. But there the trail went cold - exactly how HIV spread from Kinshasa to the rest of Africa remained a mystery.
Now scientists have found the answer – the railways. Built by colonial powers from the 1920s onwards to transport diamonds from remote mining towns to Leopoldville, trains inadvertently carried the virus inside human cargo to these rapidly growing centres. And from there HIV stealthy crept across Africa. Then in 1964 the virus took flight to Haiti and onwards to the US three years later – its global journey had begun.
- Dorothy H. Crawford, author of Virus Hunt
Image: Union of South Africa rail travel, by Andrew. CC-BY-2.0 via Flickr.
I got super excited when I saw this picture. The LNER Class A4 is my favorite train. The Mallard still holds the world record for top speed of a locomotive. I was also confused. How did this show up in my feed? It’s usually either Catholic or cat related.
Then I saw what the post was about and got sad.
Q:What does blasphemy of the Holy Spirit mean?
I must admit, this seems like a bit of a random question. I wonder what led you to ask me of all people. Regardless, thank you for asking it. Love exploring things I’ve never really thought about before.
Let me first say that I don’t like the word blasphemy. Along with heretic, it is often used by Catholic legalists to describe people or views that do not conform to their own. They see themselves as the sole arbiters of Truth.
Setting that aside, I would say that it primarily means the rejection of God’s grace given to us through the Holy Spirit. Specifically the grace that helps us become who we are supposed to be in order to help bring about the Reign of God.
The Holy Spirit guides us in everything that we do. Through the Holy Spirit, God’s grace is filtered through us and made manifest in the world. By rejecting the Holy Spirit, you are preventing God from working, through you, in our world.
I hope this answers your question.
If the word katholikos means “whole,” then why are Catholics so divided? If it means “universal,” then why are the doors locked up so tightly?
This is a brief PSA to the Catholics of the world that the words “cafeteria Catholic” need to drop out of your vocabulary….
When someone works for less pay than she can live on — when, for example, she goes hungry so that you can eat more cheaply and conveniently — then she has made a great sacrifice for you, she has made you a gift of some part of her abilities, her health, and her life. The ‘working poor,’ as they are approvingly termed, are in fact the major philanthropists of our society. They neglect their own children so that the children of others will be cared for; they live in substandard housing so that other homes will be shiny and perfect; they endure privation so that inflation will be low and stock prices high. To be a member of the working poor is to be an anonymous donor, a nameless benefactor, to everyone else.
But there are many employees of Catholic schools nationwide who aren’t even Catholic, who defy the church by never having subscribed to it in the first place. There are Protestant teachers. Jewish ones. Teachers who are agnostic and, quite likely, teachers who are atheists and simply don’t advertise it. There are parish employees in these same categories, and some remain snug in their jobs.
“Is it more important to believe in the church’s teaching on same-sex marriage than to believe in the Resurrection — or even that God exists?” asked the Rev. James Martin, a Jesuit priest and the author of the 2014 best seller “Jesus: A Pilgrimage.” “I don’t hear anyone calling for the firing of the agnostic parish business manager.”
The blunt truth of the matter is that during a period when the legalization of gay marriage has spread rapidly in this country, from just six states in 2011 to more than three times that number today, Catholic officials here have elected to focus on this one issue and on a given group of people: gays and lesbians.
Other Great Quotes From the Kasper Interview
In no particular order…
Q. Some cardinals and bishops seem to be afraid of this possibility [whether there will be some opening towards Catholics who are divorced and remarried] and reject it even before the synod meets. Why do you think there is so much fear of a development in the church’s discipline?
A. I think they fear a domino effect, if you change one point all would collapse. That’s their fear. This is all linked to ideology, an ideological understanding of the Gospel that the Gospel is like a penal code.
But the Gospel is, as the Pope said in ‘The Joy of the Gospel’ (Evangelii Gaudium), quoting Thomas Aquinas, the Gospel is the gift of the Holy Spirit which is in the soul of faithful and becomes operating in love. That’s a different understanding. It is not a museum. It is a living reality in the church and we have to walk with the whole people of God and see what the needs of the people are. Then we have to make a discernment in the light of the Gospel, which is not a code of doctrines and commandments.
Then, of course, there is also a lack of theological hermeneutics because we cannot simply take one phrase of the Gospel of Jesus and from that deduce everything. You need a hermeneutic to see the whole of the Gospel and of Jesus’ message and then differentiate between what is doctrine and what is discipline. Discipline can change. So I think we have here a theological fundamentalism which is not Catholic.
Q. There’s also a fear of the open discussion at the synod.
A. Yes, because they fear all will collapse. But first of all we live in an open pluralistic society and it’s good for the church to have an open discussion as we had at the Second Vatican Council. It’s good for the image of the church too, because a closed church is not a healthy church and not inviting for the people of the day. On the other hand when we discuss marriage and family we have to listen to people who are living this reality. There’s a ‘sensus fidelium’ (‘sense of the faithful’). It cannot be decided only from above, from the church hierarchy, and especially you cannot just quote old texts of the last century, you have to look at the situation today, and then you make a discernment of the spirits and come to concrete results. I think this is the approach of Pope Francis, whereas many others start from doctrine and then use a mere deductive method.
Q. Many analysts think it’s not a coincidence that this book comes now precisely on October 1. There has been resistance to Francis from the beginning, but this seems a more organized kind of resistance.
A. Yes, it is a problem. I do not remember such a situation where in such an organized way five cardinals write such a book. It’s the way that it’s done in politics but it should not be done in the church. It’s how politicians act, but I think we should not behave in this way in the church.