|Se Llamaba Martin, Domenicos de Peru
«His name was Martín.»
Fray Escoba – (Brother Broom)
|Podcast – Click below for the Song from Bishop Molloy
Se llamaba Martín
Una historia hermosa, vamos a contar, porque de alegría
Érase un negrito, que de pequeñito ya solía rezar
Martín, se llamaba Martín,
Gatos y ratones, en el mismo plato, hacía comer
Martín, se llamaba Martín,
Si a ti Martín, blanco de nieve, te hizo Dios
Martín, se llamaba Martín,
El Condor Pasa (flauta dulce)
Podcast – Click below for the Song
Bishop William Dermott Molloy McDermott (born 10 May 1930, died 19 Aug 2013),
Bishop of Huancavélica, Peru,
19 May, 1976 to 18 June, 2005 (29 Years)
Dear Tayta Demetrio:
Riding on your “white horse,” you have just left us for the Home of the Eternal Father after being sick for eight years. Since you are brave, our Father God blessed you with one of the heaviest crosses and you have borne it with elegance. You not only took up your cross with love, but you carried all of your sons on it too.
I recall very vividly the day I first went to confession with you. The church was packed with faithful and there was no room. You were seated behind the church on a bench under the cypress tree. Your hands rested on your knees, and I was at your right. I compared my dirty and dark hands with yours, clean and white. I thought you were an angel and I wasn’t mistaken, for you have lived every day of your life with so much simplicity and candor.
I remember how you spoke Quechua better than anyone and made it your second language. Now I understand that you identified yourself perfectly with the people of Huancarama: “To the weak I became weak, that I might win the weak. I have become all things to all men…” ( 1 Cor 9:22).
Whenever you came for a mission, after Mass the children of Arcahua waited eagerly for the delicious caramels you brought us. Truly, as Pope Francis asked, you were a shepherd “living with the smell of the sheep,” since you shared our homes and customs and ate our humble peasant dishes. And you were happy to sleep at night under sheepskin covers.
It was in October 1975 that you first spoke about opening the seminary in Abancay and you suggested that those of us who wanted to be priests should leave our names in the parish at Huancarama. My mother and sister realized that this was the moment for me to go with you to Abancay.
Whoever crossed your path experienced how big your heart was. You loved my humble family tenderly. I remember my father Gregorio being as excited as a child when you came to visit us, and you would laugh along with him, a child yourself.
You used to ride through our villages on your chestnut-colored horse, bringing joy to the hearts of the people. And you would sing: “I’ve asked Tayta God, and he knows it very well, that when he calls me to his side, I’ll come riding on my horse.” Now with your friend Enrique Pèlach, both of you excellent horsemen, you gallop in heaven on white thoroughbreds.
Dear Father Demetrio: now that you are in the Home of the Eternal Father, ask that your sons may know how to ride as you did. That we be generous and seek nothing outside holiness. From the saddle of your white horse, bless your people of Huancarama and your beloved diocese of Huancavelica.
Thank you for being the instrument for my finding my priestly vocation and for the gift of holy Baptism by which you gave me life in Christ.
Your son entrusts himself to your intercession,
Mi caballo blanco (tradicional)
Podcast – Click below for the Song
Es mi caballo blanco
Mi caballo, mi caballo
Al taita Dios le pido
Mi caballo, mi caballo
“When he calls me to his side, I’ll come riding on my horse”
Bishop Dermott Molloy, who spent many years in Peru confronting material poverty and terrorism, died on August 19, 2013. In this article, Fr. Doroteo Borda thanks the bishop for his own priestly vocation.
Below is a brief biograpy of Bishop Dermott Molloy, who died on August 19, along with an article by Fr. Santos Doroteo Borda, who thanks “Tayta Demetrio” for his Christian and priestly vocation. ["Tayta" is a Quechua word meaning "Dad" and "Demetrio" is "Dermott" in Spanish.]
Bishop Dermott Molloy was born in Dublin, Ireland in 1930, and ordained a priest in 1955 for the diocese of Birmingham (Alabama, USA). Upon going to Peru as a missionary, he worked as a parish priest in Huancarama for 14 years, where he thoroughly learned the native Quechua language. In 1976 he was named auxiliary bishop of Huancavelica, and in 1982, titular bishop. The diocese is located in the heart of the Peruvian Andes, 3,800 meters above sea level.
He was a member of the Priestly Society of the Holy Cross, an association of priests intrinsically united to Opus Dei.
In Huancavelica Bishop Molloy oversaw the construction of the “Santa Teresa Jornet” nursing home for the elderly, the “Carmen Escrivá” center for the advancement of women, several soup kitchens, 16 churches and the city’s minor and major seminaries.
He translated the Bible into Quechua, and promoted many projects to strengthen the Quechua cultural patrimony, including the restoration of a number of colonial churches. He helped create a school of music employing the Suzuki method, which had a big social impact on many young people in the region.
In 2005 he suffered a series of debilitating strokes that left him partially paralyzed. After moving to Lima, each week priests from his former diocese made the eleven hour trip to the capital to visit him in the Daughters of St. Camillus nursing home, where he offered all his sufferings for the Church.
In an intrinsically subjective esthetic medium, music with lyrics, a musical piece published by OCP–”See Us Lord About Your Altar”–concerned with the Catholic Sacrament of the Holy Eucharist, implicitly conveys lack of belief in the full, authentic, essential Eucharistic teaching.
The doctrinally deficient lyrics, “Now his form is but a sign”, fail to convey the primal sacramental definition of “a sign that really and truly effects what it signifies”, an outward sign instituted by Christ to give grace. This is in the medium of music which, because of the immediacy of its impact, is prone to cause uncritical acceptance of any doctrinal proposition conveyed through it, whether correct or incorrect.
This will be a request for the lyrics of a song distributed to the majority of American Catholic parishes by the Oregon Catholic Press (OCP), to be slightly changed to more affirmatively reflect Jesus’ wishes, as He clearly expressed them.
What does this mean?
The lyrics of a piece music published by the Oregon Catholic Press,
“See Us Lord About Your Altar“, can be improved to better reflect Jesus’ explicit teachings about the Sacrament of the Holy Eucharist.
The Problematic Verse (3)
- Once were seen the blood and water:
Now is seen but bread and wine;
Once in human form he suffered,
Now his form is but a sign.
The subtle assertion that Jesus’ form within the Sacrament of the Holy Eucharist “is but a sign”, less than adequately conveys the full, authentic, essential Catechesis about the Holy Eucharist, in an environment prone to non-critical acceptance of doctrinal content, the medium of music which by its very nature renders its audience prone to unthinking, emotional acceptance of its content. This environment requires very careful discrimination about the precise formulation of Catechetical content.
Perhaps unintentionally, the verse seems to express a belief that the Sacrament of the Holy Eucharist is merely a symbol, not literally our Blessed Lord Jesus’ Body and Blood.
The song’s phrase “but a sign” does not seem to correspond with our Blessed Lord Jesus’ own teaching, in which He literally states the fact that the Holy Eucharist is His very Body and Blood, as He clearly says in the Sixth Chapter of the Gospel of John:
- 48 “I am the bread of life.”…
- 51 …”I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh.”
- 52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?”
- 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you;
- 54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.…”
- 60 …Many of his disciples, when they heard it, said, “This is a hard saying; who can listen to it?”
- 61 But Jesus, knowing in himself that his disciples murmured at it, said to them, “Do you take offense at this?…
- 64 …But there are some of you that do not believe.” For Jesus knew from the first who those were that did not believe, and who it was that would betray him.…
- 66 …After this many of his disciples drew back and no longer went about with him.
- 67 Jesus said to the twelve, “Do you also wish to go away?”
- 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life;
- 69 and we have believed, and have come to know, that you are the Holy One of God.”
- 70 Jesus answered them, “Did I not choose you, the twelve, and one of you is a devil?”
- 71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.
Our Blessed Lord Jesus might have spoken otherwise, about verse 67, instead of saying, as He did,
“Do you also wish to go away?”
Our Blessed Lord Jesus might instead have said something like, “Come back, I was only speaking symbolically”.
However, a sincere reading of what Jesus did actually say, leads us to the teaching of the Catholic Church on the Sacrament of the Holy Eucharist.
Father Joseph Fessio gave advice about how to proceed with petitioning for these lyrics to be improved, better to reflect our Blessed Lord Jesus’ actual intentions.
- Verse 3.
Once were seen the blood and water:
Now is seen but bread and wine;
Once in human form he suffered,
Now his form is but a sign.
Fr. Joseph Fessio, Catholic Answers, Open Forum, April 28, 2016
Answer to a Potential Objection
“But this is just a lyric, it isn’t that important, it’s only the third verse of an innocuous Communion hymn.”
Consider actual conditions under which these lyrics might commonly be performed, how they might be received by regular Catholics, “below the radar”.
A family is approaching the altar for receiving Holy Communion. The Mom and Dad have fidgety, distracted children to care for. They themselves are distracted.
The fact that these lyrics, which poorly reflect our Blessed Lord’s teaching about Himself, are tucked down in the third verse of the song, might be thought actually to work at a disadvantage, even more against His intentions because of the very obscurity of their location, not at the beginning of the song, but further along toward the end, after people have stopped necessarily listening to the lyrics with a high, conscious mind.
The Mom or Dad go to work during the week. They’re in discussions with members of separated Ecclesial Communities, Christians who do not accept the Church’s teaching about Jesus’ intentions about Holy Communion. From what they hear, that “it’s only a symbol”, they have the vague sense that something’s wrong, but they aren’t able to put their finger on it. The ambiguity of the song’s lyrics have served them poorly in defending a most important doctrine of the Faith.
The Intellect and Emotions
Music seldom directly affects the intellect. It usually acts on the emotions. The intellect usually receives the effect of music indirectly through these passions–emotions themselves neither good nor evil, but so important that their vital effect on belief and behavior must always be accounted for.
The primary effect of music is emotional, not intellectual. Listeners cherish music for its very ability to transcend the ordinary experience of separateness, the potential for alienation.
However, when using music to convey Catechesis, tasked with revealing truth which individuals cannot discover their own, the primarily emotional character of the medium of music presents a certain, concrete danger. The passions/emotions are prone to a common problem, adversely feeding-back through the will to subvert the Godly control of the intellect that is the crown of human faculties.
The strong emotionality of musical experience seems in itself to give legitimacy to whatever is conveyed to it, whether correct or erroneous, a principle summarized by the expression “the medium is the message”.
The cultural equivalent of a person allowing the passions to control the intellect, is allowing a purely esthetic consideration, such as the form of rhyme, to control the essential, intellectual-spiritual content of a work of art.
Plato addresses this issue in Book 10 of The Republic, with the idea that there are disadvantages inherent in the medium of imitative poetry, even as practiced by the redoubtable Homer.
The intellectual primacy of logic, the crown of human faculties, is in danger of being sacrificed for the sake of the rhetorical power of poetry, music and the other arts. At their most neutral, arts must still conform with Christian values, never provoking prurient or other improper interest for merely esthetic reasons. In arts concern directly with the faith, there must be an effectively ruthless resistance to allowing the passion of art to overwhelm the control of the intellectual soul.
Liturgical music lyrics exist within the esthetic milieu that is an intentionally incarnational part of the Church’s ancient cultural patrimony. On a similar level with lyrics in popular media today, the living Catechism of ordinary people in the Middle Ages was commonly the artistic medium of stained glass windows.
Medievals knew their faith; they weren’t stupid, as our contemporaries afflicted with techno-junk are prone to assume. (This fact exceeds the customary distinction between educated and illiterate; people of all cultural levels, Manhattanites or Africans, are equally endowed with sensitivity to the truths of the Catholic faith as conveyed through the arts.)
In the Middle Ages before Gutenberg’s innovation of movable type printing, when books were prohibitively expensive, most people had no ready access to printed or written materials with which to learn to read–Bibles were even chained in Churches to prevent their theft, so valuable were books hand-written on sheep-skin.
Secular states regarded as a form of treason, the crime of hairesis ("heresy"), over-emphasis of a singular truth to the diminution of the integrity of the totality of truth. Most common people likely, implicitly understood the dangers to intellectual integrity posed by incorrect teachings presented to the unwary in an easily assimilable form like art or music.
Our friend, Kathleen de Santis, has admirably expressed the principle,
“Music goes right to the core”, the emotional heart, tending to bypass the critical faculties.
Many Catholic hymns have been changed in recent decades to reflect the fashion of inclusive language, regardless of the fact that a 1992 survey found that most people, even liberal Catholic women, find inclusive language in the liturgy confusing and not strictly relevant.
This petition will similarly request a change, of the verse 3 lyrics of “See Us Lord About Your Altar”, to reflect our Blessed Lord’s actual intentions about His institution of the Holy Eucharist.
Giuseppina Margherita Fortunata
“The law of the Lord is perfect, it gives wisdom to the simple.” (Ps 19: 8)
“These words from today’s Responsorial Psalm resound powerfully in the life of Sr Josephine Bakhita. Abducted and sold into slavery at the tender age of seven, she suffered much at the hands of cruel masters. But she came to understand the profound truth that God, and not man, is the true Master of every human being, of every human life. This experience became a source of great wisdom for this humble daughter of Africa.” (Extract from the Homily of Pope John Paul II at the Canonization of St Josephine Bakhita)
…Beyond “Cognitive Dissonance”
An early 1960s film about parents of developmentally delayed children struggling to adjust. A 1998 article about the one-third of our brightest young women who can’t be reached with the Pro-Life message. Today, a young writer explains how our criterion of success forbids us from accepting bumps in life’s road and receiving the unexpected Gift of Life.
Burt Lancaster and Judy Garland, (Judgment at Nuremberg, 1961) starred in the 1963 film A Child is Waiting. Lancaster is medical director at an institution for retarded children, dedicated to guiding young people with reduced expectations to the best possible life adjustment. (With calm dignity, actual developmentally-delayed children play many of the roles.)
Garland is a new employee of the institution whose overly emotional reaction to a young boy’s sense of rejection by his parents diminishes her ability to be of actual help to the children. The boy’s father seems to be aloof, to the point of refusing to visit his child—”A Child is Waiting”—when other children are seeing their families. Rather than uncaring, the father’s problem is shown to be acute discomfort with his son’s perceived imperfections.
One of the new generation of pro-life thinkers, First Things Junior Fellow Tristyn Bloom, examines our fixation on perfection and resistance to the unexpected, in “Beyond the Pro-Life Pep Rally: Where Do We Go From Here?” (The Federalist: “The Surprising Ingredient To Creating A Pro-Life Culture: Are Kids These Days ‘Too Responsible’?“ http://thefederalist.com/2013/10/29/surprising-ingredient-pro-life-culture/ ).
The reason people continue to defend abortion is because, essentially, of existential terror: fear of what will happen when something unexpected, uninvited, unplanned bursts into our lives demanding action.…We are pathologically terrified of risk and … we have this enslavement to our own ideas of respectability, our own ideas of our life plan, our commitments, our existing duties such that something as radically changing as a new life doesn’t fit in with those existing duties. To accept that life would be the irresponsible choice, and that’s the framework from which a lot of people are operating.…When we have something unchosen, unplanned, uninvited, it’s a direct attack against the very core of our being.
Ms. Bloom’s insight points toward a solution to an enduring mystery, a fly in the ointment marring the past generation’s great success in turning around public opinion about the issue of Life.
Fifteen years ago, news of a population of up to one-third of young women practically unreachable by the Pro-Life message was carried in another First Things article, “Abortion: A Failure to Communicate” www.firstthings.com/article/2008/11/004-abortion-a-failure-to-communicate-49 by Paul Swope of the Vitae Caring Foundation. The article was largely concerned with a self-defeating misapprehension among the Pro-Life mainstream: the “Adoption: The Loving Option” solution is, unexpectedly, completely contrary to a basic psychological premise for many of the most success-oriented, “upwardly mobile” young women. (Our front-line experience is liable to confirm the fact that it’s much easier to communicate the Pro-Life message to women of more modest “socio-economic” background than those of the educational and economic elite.)
Adoption, unfortunately, is seen as the most “evil” of the three options [giving birth, adoption and abortion], as it is perceived as a kind of double death. First, the death of self, as the woman would have to accept motherhood by carrying the baby to term. Further, not only would the woman be a mother, but she would perceive herself as a bad mother, one who gave her own child away to strangers. The second death is the death of the child “through abandonment.” A woman worries about the chance of her child being abused. She is further haunted by the uncertainty of the child’s future, and about the possibility of the child returning to intrude on her own life many years later. Basically, a woman desperately wants a sense of resolution to her crisis, and in her mind, adoption leaves the situation the most unresolved, with uncertainty and guilt as far as she can see for both herself and her child. As much as we might like to see the slogan “Adoption, Not Abortion” embraced by women, this study suggests that in pitting adoption against abortion, adoption will be the hands-down loser.
|“Lifesaver”, Vitae Caring Foundation||“I am a Life”, Heroic Media|
Many in the mainstream of dedicated, Pro-Life stalwarts, seem unaware of the fact, that much of the credit for turning around American public opinion about abortion goes to groups like the Vitae Caring Foundation and Heroic Media which have employed to best effect, sophisticated consumer-psychology research and Madison Avenue marketing expertise to support the cause of Life. Yet many Pro-Lifers remain rather in the dark about our failure to reach so many of the best and brightest, the very people who should be at the forefront bringing forth new generations to help ensure future prosperity and the health of society.
Vitae Caring’s “Lifesaver” commercial overcomes many of the hidden biases against Life by recognizing and affirming the special requirements of feminine psychology: It portrays a successful woman heroically–potentially, self-sacrificially–giving life to another while maintaining control over her own life and remaining personally successful. This flies in the face of the presumption of the upper-crust of young women that having a child when they’re reaching for success means the effective end of their lives.
It’s high time to take stock of our current course, to help the right-thinking majority on the Life issue overcome the unthinking bias against Life on the part of the “better classes” which have so much influence over the fate of our nation and our world.
Queue to 8 minutes, 20 seconds
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Positive vs. Natural Law
Picture this scene, a few years hence:
The vote of the Review Committee was 3 to 0. The Doctor, who was secretary of the meeting, marked the patient’s card “MR” and added his initials and the date. This “Merciful Release” had been provided by the Congress almost two years ago in the Geriatric Welfare Act of 1996, which was part of an overall revision of the bankrupt Social Security system.
Under the law, Social Security retirement benefits were reduced by the full amount of any outside income received from whatever source. The only persons, therefore, who actually received Social Security benefits were those whose outside earnings, gifts from relatives, and other income totaled less than the ordinary Social Security benefits. As a result, only the poor received Social Security retirement checks. But still there were too many of them. The Geriatric Welfare Act of 1996 provided that each recipient of Social Security retirement benefits over the age of 65 who was “confined to any hospital or infirmary” for more than three consecutive days “shall be entitled to a Merciful Release on his or her own request or on a decision by the Review Committee that prolongation of life is a meaningless burden.” Continue reading
Sacramento Bee, Sunday, August 11, 1974
Our heritage is freedom. The Constitution makes this manifest by declaring in its preamble that George Washington and his colleagues in the Convention of 1787 framed that instrument to secure the blessings of freedom to all Americans of all generations.
The love of freedom was brought to our land before the Revolution by courageous men and women from the British Isles, Holland, the vine-clad hills of France, the Palatinate of Germany, and the mountains of Switzerland, who craved, above all things, the freedom denied them by the tyrannical civil and ecclesiastical rulers of the Old World.
Since so many men appear so anxious nowadays to swap the reality of freedom for the mirage of security, it would be well for us to ponder the choice our ancestors made when they forsook the comparative security of the Old World for the terrifying insecurity of the new.
It was not without many pangs of regret that they turned their backs for all time upon the scenes of their childhood, the graves of their beloved dead, and the comparative security of the then civilized world, and journeyed in tiny barks across a boisterous ocean to establish homes for themselves and their children and their children’s children in what was then a perilous wilderness in a new and strange land. Continue reading
To Ethan Conrad:
Abortion facilities have limited tenancy, reduce properties to blight
Then Judas, his betrayer, seeing that Jesus had been condemned, deeply regretted what he had done. He returned the thirty pieces of silver to the chief priests and elders, saying, “I have sinned in betraying innocent blood.” They said, “What is that to us? Look to it yourself.” Flinging the money into the temple, he departed and went off and hanged himself. The chief priests gathered up the money, but said, “It is not lawful to deposit this in the temple treasury, for it is the price of blood.” After consultation, they used it to buy the potter’s field as a burial place for foreigners. That is why that field even today is called the Field of Blood. Then was fulfilled what had been said through Jeremiah the prophet, “And they took the thirty pieces of silver, the value of a man with a price on his head, a price set by some of the Israelites, and they paid it out for the potter’s field just as the Lord had commanded me.” – Matthew 28:3-10
Judge hears arguments in Linda Gibbons case, reserves judgment to Sept. 9
Mon Aug 26, 2013
TORONTO, August 26, 2013 (LifeSiteNews.com) – A provincial court judge reserved judgment to September 9 after a day-long trial for Linda Gibbons at the College Park courthouse in downtown Toronto on Monday, a hearing that saw noted pro-abortion lawyer Clayton Ruby inject himself into the proceedings.
Gibbons was on trial on a charge of disobeying a court order (an accompanying charge of disobeying a peace officer was withdrawn) in regard to her arrest outside the “Morgentaler Clinic” abortion site in Toronto last June 11. Defence counsel Daniel Santoro offered two lines of argument in pleading not guilty on her behalf. Continue reading