We Should Hear The Blessed Lord Jesus’ True ‘Bread of Life Narrative’ in Song

Update – an affirmative Eucharistic catechesis is now set to the Drakes Broughton hymn tune by Edward Elgar, which presents doctrinal confusion in the Breaking Bread hymn “See Us Lord, About Your Altar”.

An awe-ful mystery is here
to challenge faith and weaken fear:
The Savior comes as food divine
concealed in earthly bread and wine.

This world is loveless but above,
what wondrous boundlessness of love!
The King of Glory stoops to me,
my spirit’s life and strength to be.

In consecrated wine and bread
no eye perceives the mys’try dread;
But Jesus’ words are strong and clear,
“My body and My blood are here.”

How dull are all the pow’rs of sense
employed on proofs of love immense!
The richest food remains unseen,
and highest gifts appear as mean.

Now here we have this boon on earth,
but faith alone discerns its worth;
the Word, not sense must be our guide,
and faith assure since sight’s denied.

Lord feed You us with Your own hand,
as first to Your fraternal band.
Yourself our food let us become.
May God made man make men like God.AnAweFulMysteryIsHereTHUMBNAIL

(This article is under development, subject to continuing revision.)

Call to Petition Oregon Catholic Press (Breaking Bread hymnal) to Edit ‘See Us Lord About Your Altar’ regarding the lyric “Now his form is but a sign”

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.


Drakes Broughton hymn tune by Sir Edward Elgar, to which John Greally applied his lyrics “See Us Lord About Your Altar”

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.

DrakesBroughton-SeeUsLordAboutYourAltar-verse3-THUMBNAIL

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.

This problem was remarked upon more than a decade ago, in a January 11, 2007, Catholic Answers Forums posting titled Questionable Song Lyrics.

International Liturgy Publications’ St. Augustine Hymnal publishes a version of See Us Lord About Your Altar with the problematic verse 3 as in OCP, altered to:

Wheat and grape contain the meaning: Food and drink He is to all; One in Christ, we come adoring, Gathered by His loving call.

(Cf. Jeffrey Tucker, The Hidden Hand behind Bad Catholic Music, Crisis Magazine, May 13, 2009.)

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 meaning. 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. Continue reading

How To Pray The Rosary, The Biblical Prayer

 

Praying in set rather than improvised prayers is not necessarily heaping up vain repetitions (Mt 6:7). In the Garden of Gethsemane, our Lord Jesus prayed multiple times to the Father using the same words (Mt 26:44). And in Rev 4:8, the angels “never cease to sing ‘Holy, Holy, Holy is the Lord God Almighty’.” Just as a husband doesn’t say to his wife, “I told you I love you once already, at the beginning of our marriage,” but says “I love you!” often, hopefully, many times every day, so sincere and devout, repetitious prayer to God – in time-honored phrases better than any we could ever improvise – is never wasted. We are guided in praying meaningfully and devoutly in the Mysteries of the Rosary, meditating on the life of our Lord Jesus Christ and His mother.

rosaryscripturestable

rosary12345

  1. Make the Sign of the Cross and say the “Apostles’ Creed.”
  2. Say the “Our Father.”
  3. Say three “Hail Marys” (for Faith, Hope and Divine Love).
  4. Say the “Glory be to the Father.”
  5. Announce the First Mystery; then say the “Our Father.”
  6. Say ten “Hail Marys,” while meditating on the Mystery.
  7. Say the “Glory be to the Father.” Say the “O My Jesus.”
  8. Announce the Second Mystery; then say the “Our Father.”
  9. Repeat 6 and 7 and continue with Third, Fourth and Fifth Mysteries in the same manner.

rosarywithbibilicalproofsthumbnailThe Sign of the Cross (1 Cor 1:23; 1 Cor 2:2; Luke 9:23; Gal 3:1): (Holding your thumb, index finger, middle finger of your right hand together while tucking the ring finger and pinky finger toward your palm, to signify the Holy Trinity), touch your forehead as you say “In the name of the Father”; touch your breastbone or top of your belly as you say “and of the Son”; touch your left shoulder, then right shoulder, as you say “and of the Holy Spirit, Amen”.

The Apostles’ Creed : I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord; Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead; the third day He arose again. He ascended into heaven, and sits at the right hand of God, the Father Almighty; from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting. Amen.

The Our Father (Mt 6:9-13): Our Father, Who art in heaven; hallowed be Thy name; Thy kingdom come; Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation; but deliver us from evil. Amen. The Hail Mary (Biblical references below): Hail Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, (bow your head) Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

Glory Be to the Father (Mt 28:19): (Make the Sign of the Cross, as above) Glory be to the Father , and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end. Amen.

O My Jesus : O my Jesus, forgive us our sins, save us from the fires of hell. Lead all souls to heaven, especially those who have most need of Thy mercy.

Hail, Holy Queen (1 Kings 2:17-20): (Closing Prayer, after the “O My Jesus” prayer of final Mystery) Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve; to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious advocate, thine eyes of mercy toward us, and after this our exile, show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary! Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. Amen. (Close with the Sign of the Cross.)

Thomas Aquinas: Animals Cannot Choose – Only Man

Read More …

MAN VS. ANIMAL

     What’s the difference? Is it a matter of degree? Are we just a little smarter? Do we just have more and different instincts, like a religious instinct?

Gregory of Nyssa says that irrational animals act willingly but not from choice … the difference between the sensitive appetite (animal instinct) and the (free) will is that … the sensitive appetite is determinative to one particular thing … whereas the will … is indeterminate in respect of particular goods. Consequently choice properly belongs to the (human free) will, and not to the sensitive appetite which is all that irrational animals have. Wherefore irrational animals are not competent to choose… . An irrational animal takes one thing in preference to another because its appetite is naturally determinate to that thing. Wherefore as soon as an animal, by its sense or its imagination, is offered something to which its appetite is naturally inclined, it is moved to that alone, without making any choice (I-II,13,2).

The difference between humans and animals is in two powers that we have that the animal does not: reason and free will, or free choice. These powers are not instincts. Instincts are unfree. They are necessarily determined to one thing only, as we are hungry only for food and thirsty only for drink and tired only for sleep and have sexual desire only for sex. We are like the animals in having animal instincts. But we are more. Animals see and will only the concrete particular good. We understand the universal good, and therefore are free to choose between various particular goods. That is why we have free choice.

     Only free choice is meritorious, praiseworthy, or blameworthy. God does not praise or blame us for our animal instincts. That’s why it doesn’t matter morally how you feel when you pray or when you choose (although good feelings help), only your free choice to believe God, hope in God, and love God, counts.

     How often we act like animals! How often we let instinct determine behavior.
Senses and sense appetites perceive only particular goods, like this particular piece of delicious food. Reason perceives good in general, and therefore—because of our reason—we can freely choose between different concrete particular goods, as animals cannot. They always act according to the strongest instinct that is driving them at the time: if they are more tired than hungry, they will sleep; if more hungry than tired, they will eat. They always see and respond to whatever particular good looms largest in their view.

     (1) Sometimes this is both good and necessary, like breathing or eating.

     (2) Sometimes it is neither necessary nor good, like sinning by following our passions contrary to our reason.

     (3) And sometimes it is not necessary—the instinct, once recognized, is freely followed—but it is good, like choosing to do for God what our natural instincts incline us to do anyway, like helping the suffering out of instinctive compassion, or giving thanks out of instinctive gratitude. Our instincts can help us as well as hinder us. Most of our life is lived on the animal level; we can use our instincts as we tame animals; we can transform that part of ourselves into the raw material (the “material causes”) for good choices. In fact much of moral character-building consists in forming and educating the instincts.

     This is less onerous than it seems, since we have more good instincts than evil ones. Most of the things we do out of a combination of natural instinct and some free choice to follow the instinct have positive moral value—eating, reading, working, conversing, caring for our own and others’ welfare—because they are acts that are natural and rightly directed to good ends. That is the refutation of pessimism. The refutation of optimism is the fact that our instincts are not unfallen, so that all of the things we do and all of our instincts are prone to infection by some evil, especially the master evil of selfishness.

     (4) And we can also act contrary to an instinct or animal passion, as animals cannot. For instance we can fast, as animals cannot; we can choose to offer up an innocent, orderly passion (hunger) for a higher good (God).

     (5) We can also avoid sin by choosing to offer up and “mortify” a disordered passion instead of obeying it.

     Kreeft, Peter. Practical Theology: Spiritual Direction from St. Thomas Aquinas (Kindle Locations 2770-2782). Ignatius Press. Kindle Edition.

Se llamaba Martín – una canción sobre San Martín de Porres por el obispo Dermott Molloy (†2005)

SeLlamabaMartinSheetMusicTHUMBNAIL


Se Llamaba Martin, Mons. Demetrio Molloy. Obispo de Huancavelica, Peru (1982-2005)

Una historia hermosa, vamos a contar, porque de alegría, nos hace cantar Martín (BIS)

Érase un negrito, que de pequeñito ya solía rezar
y cuando veía hombres que sufrían ya sabía llorar.

(Coro)
Martín, se llamaba Martín,
negrito chiquitito, con alma de marfil.

Gatos y ratones, en el mismo plato, hacía comer
y el odio en los hombres, con su alegre escoba, lograba barrer.

CORO

Si a ti Martín, blanco de nieve, te hizo Dios
hasta el cielo azul, lleva a los hombres, con ese amor.

CORO

Se Llamaba Martin, Domenicos de Peru

DomenicosDePeru_SanMartinDePorres

«His name was Martín.»

Fray Escoba – (Brother Broom)

san-martin-de-porres

“I’m going to tell you a story about a little Black man,
[negrito chiquitito, con alma de marfil, "with a soul of ivory"],
who, when he was young, he prayed a lot.
And when he saw people suffering, he cried.
He made cats [dogs] and mice eat off the same plate.
And with his happy broom,
he swept away the hatred that he saw in men’s hearts.
Holy St. Martin, bring us to heaven.

Podcast – Click below for the Song from Bishop Molloy

Se llamaba Martín

Una historia hermosa, vamos a contar, porque de alegría
nos hace cantar Martín (BIS)

Érase un negrito, que de pequeñito ya solía rezar
y cuando veía hombres que sufrían ya sabía llorar.

Martín, se llamaba Martín,
negrito chiquitito,
con alma de marfil.

Gatos y ratones, en el mismo plato, hacía comer
y el odio en los hombres, con su alegre escoba, lograba barrer.

Martín, se llamaba Martín,
negrito chiquitito,
con alma de marfil.

Si a ti Martín, blanco de nieve, te hizo Dios
hasta el cielo azul, lleva a los hombres, con ese amor.

Martín, se llamaba Martín,
negrito chiquitito,
con alma de marfil.

Martin de Porres is often depicted as a young mulatto friar wearing the old habit of the Dominican lay brother, a black scapular and capuce, along with a broom, since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat and a mouse eating in peace from the same dish.

San Martin de Porres is often depicted as a young mulatto friar wearing the old habit of the Dominican lay brother, a black scapular and capuce, along with a broom, since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat and a mouse eating in peace from the same dish.

BishopDermottMalloy_recorder

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)

  • a priest for 58 years
  • a bishop for 37 years
P. Doroteo Borda and Bishop Dermott Molloy

P. Doroteo Borda and Bishop Dermott Molloy

Dear Tayta Demetrio:
by P. Doroteo Borda
[“Tayta” is a Quechua word meaning “Dad” and “Demetrio” is “Dermott” in Spanish.]

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.

Bishop Molloy reading the Bible in Quechua.

Bishop Molloy reading the Bible in Quechua.

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,
Santos Doroteo Borda López

Mi caballo blanco (tradicional)

Podcast – Click below for the Song

Es mi caballo blanco
como un amanecer,
siempre juntitos vamos,
es mi caballo mas fiel.

Mi caballo, mi caballo
galopando va.
Mi caballo, mi caballo
se va y se va.

Al taita Dios le pido
y El lo sabe muy bien,
si a su lado me llama a su lado,
en mi caballo iré.

Mi caballo, mi caballo
galopando va.
Mi caballo, mi caballo
se va y se va.

“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.

StaTeresaJornet

Santa Teresa Jornet

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.

Program Name: What it means to be evangelistic
smallspeaker.gif (241 bytes) Listen Now
Series Name: Mother Angelica Live
Host: Mother Angelica with Bishop Dermott Molloy
Date Produced: 8/8/2000
Description:

Fray Escoba – (Brother Broom)

san-martin-de-porres

“I’m going to tell you a story about a little Black man,
[negrito chiquitito, con alma de marfil, "with a soul of ivory"],
who, when he was young, he prayed a lot.
And when he saw people suffering, he cried.
He made cats [dogs] and mice eat off the same plate.
And with his happy broom,
he swept away the hatred that he saw in men’s hearts.
Holy St. Martin, bring us to heaven.

Podcast – Click below for the Song from Bishop Molloy

Se llamaba Martín

Una historia hermosa, vamos a contar, porque de alegría, nos hace cantar Martín (BIS)

Érase un negrito, que de pequeñito ya solía rezar
y cuando veía hombres que sufrían ya sabía llorar.

(Coro)
Martín, se llamaba Martín,
negrito chiquitito, con alma de marfil.

Gatos y ratones, en el mismo plato, hacía comer
y el odio en los hombres, con su alegre escoba, lograba barrer.

CORO

Si a ti Martín, blanco de nieve, te hizo Dios
hasta el cielo azul, lleva a los hombres, con ese amor.

Coro

Martin de Porres is often depicted as a young mulatto friar wearing the old habit of the Dominican lay brother, a black scapular and capuce, along with a broom, since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat and a mouse eating in peace from the same dish.

San Martin de Porres is often depicted as a young mulatto friar wearing the old habit of the Dominican lay brother, a black scapular and capuce, along with a broom, since he considered all work to be sacred no matter how menial. He is sometimes shown with a dog, a cat and a mouse eating in peace from the same dish.

BishopDermottMalloy_recorder

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)

  • a priest for 58 years
  • a bishop for 37 years
P. Doroteo Borda and Bishop Dermott Molloy

P. Doroteo Borda and Bishop Dermott Molloy

Dear Tayta Demetrio:
by P. Doroteo Borda
[“Tayta” is a Quechua word meaning “Dad” and “Demetrio” is “Dermott” in Spanish.]

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.

Bishop Molloy reading the Bible in Quechua.

Bishop Molloy reading the Bible in Quechua.

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,
Santos Doroteo Borda López

Mi caballo blanco (tradicional)

Podcast – Click below for the Song

Es mi caballo blanco
como un amanecer,
siempre juntitos vamos,
es mi caballo mas fiel.

Mi caballo, mi caballo
galopando va.
Mi caballo, mi caballo
se va y se va.

Al taita Dios le pido
y El lo sabe muy bien,
si a su lado me llama a su lado,
en mi caballo iré.

Mi caballo, mi caballo
galopando va.
Mi caballo, mi caballo
se va y se va.

“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.

StaTeresaJornet

Santa Teresa Jornet

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.

Program Name: What it means to be evangelistic
smallspeaker.gif (241 bytes) Listen Now
Series Name: Mother Angelica Live
Host: Mother Angelica with Bishop Dermott Molloy
Date Produced: 8/8/2000
Description:

 

Saint Josephine Bakhita

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)

Read More…

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Surprising Ingredient To Creating A Pro-Life Culture

…Beyond “Cognitive Dissonance”

A Child is Waiting, Garland, Lancaster


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/ ).

. . . . .Tristyn Bloom holding speaker’s gavel

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.)

pregnancy-optionsAdoption, 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

(Woman firefighter handing a child she just saved to the Mom.) “Being alive today has special meaning–for both of us. There have been times when I almost didn’t make it. But the one time I had the most to lose, was before I was even born. My Mom was young, single, no money. I’m sure it wasn’t easy for her to give me a chance. But today, I know she’d be very proud, that her decision saved more than one life.”—”Lifesaver”, Vitae Caring FoundationMany 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.


Pro-life activists are still viewed as dangerous extremists.…The pro-life movement’s own self-chosen slogans and educational presentations have tended to exacerbate the problem.Paul Swope, 1998
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The Golden Age Center

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Positive vs. Natural Law

Picture this scene, a few years hence:

Charles Rice: Beyond Abortion:
The Theory and Practice of the Secular State
. 1979.CharlesRiceBeyondAbortion
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