Breaking News! Jefferson City Diocese Paving Way for Transgender Students

Is Your Diocese Next?

On May 9, 2017 the Jefferson City Diocese held a meeting with all priests to present the new policy for transgender students. On May 11th,  the policy was presented to all Catholic School principals of the diocese.  This Diocesan policy will be the fundamental policy for every diocese with accommodating Bishops.  Don’t be fooled, your diocese is next.

The result will be boys being in the girls bathroom.  To stay up to date on this issue, bookmark 30 Pieces of Silver Blog!

Here is the full document:

 

How bad is the process?  Check out the glossary of terms.

To anyone who has been permitted to read this document, it is apparent that the diocese now plans to join the secular world in questioning the very binary gender system created by God Himself.  Once we begin tampering with redefining what is clear to the naked eye or a simple genetics test, what comes next?  Will biological boys be allowed in the girls’ restrooms?  Will men who “identify” as women be allowed in my church’s restroom?  Will we start entertaining trans-species, trans-racial, or trans-age?  Where will the line be drawn?

If there is no security in knowing what we see, how can we expect anyone, much less these children to come to know God on a personal level?  If there is nothing certain in the physical world, how can a person begin to grasp the truths of our Holy Catholic Faith?  If they cannot even come to know God, how can they come to love God and serve Him?  Ultimately, isn’t that going to worsen our vocations crisis?  If the diocese chooses to “go with the flow” of the secular world, we will become like the fish that go downstream, dead.

Please stop what you are doing right now and contact Bishop John R. Gaydos; Mr. John DeLaporte, Coordinator of Youth Ministry; Sr. Elizabeth Youngs, SCL, Superintendent of Catholic Schools; Fr. Joseph Corel; Sr. Julie Brandt, SSND, Associate Superintendent of Catholic Schools:

Catholic Diocese of Jefferson City
2207 West Main Street
P.O. BOX 104900
Jefferson City, MO 65110-4900

(573) 635-9127

We also strongly encourage you to contact the metropolitan,  Archbishop Robert J. Carlson:

Cardinal Rigali Center
20 Archbishop May Dr.
St. Louis, MO 63119

and

Archbishop Christophe Pierre
Apostolic Nuncio to the United States of America
3339 Massachusetts Ave. NW
Washington, DC 20008

 

The Truth is Real, Not Rigid

Does Reality Matter?

By Fr. Gerald E. Murray, The Catholic Thing:

Does reality matter? Is it the decisive and necessary reference point for discovering what is and what is not, what is true and what is false? Or is reality subject to revision based one’s preferences, desires, or some other factor? These questions come to mind when we consider the astounding report concerning remarks made by Cardinal Francesco Coccopalmerio on the question of the validity of Anglican orders. According to Christopher Lamb in The Tablet, Coccopalmerio characterized the Church’s teaching on the question of Anglican orders as follows: “We have had, and we still have a very rigid understanding of validity and invalidity: this is valid, and that is not valid. One should be able to say: ‘this is valid in a certain context, and that is valid another context’.”

The Cardinal speculates on the doctrinal implications of past papal gestures of friendship and respect, stating: “What does it mean when Pope Paul VI gave a chalice to the Archbishop of Canterbury? If it was to celebrate the Lord’s Supper, the Eucharist, it was meant to be done validly, no?” He continues: “This is stronger than the pectoral cross, because a chalice is used not just for drinking but for celebrating the Eucharist. With these gestures, the Catholic Church already intuits, recognizes a reality.”

These remarks are published in a new book, whose title is not given by Lamb, presenting the contents of a meeting of the Malines Conversation Group held near Rome in April of this year. Vatican Radio covered the meeting, noting the participation of Cardinal Coccopalmerio. The Vatican Radio story included comments by Fr. Tony Currer of the Pontifical Council for the Promotion of Christian Unity. Regarding Anglican orders he comments: “I think it’s true to say we don’t use the language of ‘null and void’ any more,” as that’s “clearly not what is spoken by the gestures, generosity, and warmth which we see time and time again.”

Validity is another word for reality when speaking about the sacraments. The Church teaches clearly what is necessary for the valid – that is, true and real – celebration of the sacraments. By invoking the pejorative buzzword “rigid understanding” regarding validity and invalidity, Coccopalmerio reduces the Church’s determination of what counts as a valid sacrament to the expression of a psychologically unhealthy attitude rooted in ignorance or irrational fear.

Rome, Paul VI, and Canterbury, Michael Ramsey, 1966

The question of validity is simple: Does the Church consider an Anglican ordination to be a valid administration of the sacrament of Holy Orders? The answer is no, as determined authoritatively by Pope Leo XIII in his encyclical Apostolicae Curae. Anglican ordination does not make a man into a Catholic priest. That determination is objective, grounded in a careful and reasoned study of the history, doctrines and practice of both the Catholic Church and the Anglican Communion.

Coccopalmerio also states: “When someone is ordained in the Anglican Church and becomes a parish priest in a community, we cannot say that nothing has happened, that everything is ‘invalid’.” The choice presented in this statement is that at an Anglican ordination either a man is validly ordained a priest, or that nothing happened. But there is a third possibility: Anglican ordination results in someone becoming an Anglican priest, not a Catholic priest.

The Church teaches that such an ordination is not a valid Catholic ordination. The man ordained in an Anglican ceremony does not receive the sacrament of Holy Orders. The sacrament of Holy Orders is not administered. (I leave aside the question of Anglicans ordained by bishops who themselves received valid episcopal consecration by Orthodox or Old Catholic bishops.)

Coccopalmerio and Currer apparently resist this truth. The Cardinal claims that the Papal gift of a chalice to the Archbishop of Canterbury means that Pope Paul VI considered the Anglican Communion Service to be a valid celebration of Mass because “it was meant to be done validly.” But Pope Paul never said what Coccopalmerio infers. A gesture does not equal a doctrinal pronouncement.

Fr. Currer claims that “we don’t use the language of ‘null and void’ anymore.” If by “we” he means the Catholic Church, he is wrong. Pope Leo XIII’s determination has never been rejected by any of his successors. The fact that Fr. Currer and others are unhappy that Anglican orders were found to be null and void is evident. Currer’s dissatisfaction with this exercise of the papal magisterium does not, however, mean that the Church no longer upholds the invalidity of Anglican orders.

Coccopalmerio seeks to dismiss the objective truth of what constitutes sacramental validity in the Catholic Church by making it changeable according to a “context.” Is this not relativism plain and simple? The Cardinal does not claim here that the criteria for determining the validity or invalidity of the administration of Holy Orders were misapplied by Leo XIII when he examined Anglican orders. (Perhaps he addresses this question elsewhere in his published remarks.) He simply says that those criteria should not apply because they are “rigid.” Pope Leo XIII’s determination that Anglican orders are invalid is maligned as rigid when one does not like the particular truth in question. One man’s rigidity is another man’s solidity. Is the Church stubborn or steadfast in this matter? I would say She is both. That is what the truth requires regardless of any context. If She made a huge mistake here, what else will be put on the chopping block?

Dietrich von Hildebrand wrote in his essay The Dethronement of Truth: “Disrespect for truth – when not merely a theoretical thesis, but a lived attitude – patently destroys all morality, even all reasonability and all community life. All objective norms are dissolved by this attitude of indifference toward truth; so also is the possibility of resolving any discussion or controversy objectively. Peace among individuals or nations and all trust in other persons are impossible as well. The very basis of a really human life is subverted.”

Truth is cast aside at our great peril.

“This column first appeared on the website The Catholic Thing (www.thecatholicthing.org). Copyright 2017. All rights reserved. Reprinted with permission.”

 

Those Pesky Cell Phones During Mass

The Devil’s Den of Distraction

By Fr. John Lankeit:

When the Temple in Jerusalem degenerated from reverent “house of prayer” (cf. Mt 21;13) into raucous public market, Jesus cleaned house! Since Lent is the perfect time to get our own house—our own soul—in order, I’d like to address one of the most insidious impediments to our respect for God and our charity toward others during Mass:

CELL PHONES!

Have you ever noticed how the words “cell phone,” sounds remarkably like “self phone”? Besides obliterating manners and destroying common courtesy, a cell phone seems to possess the power to make other people completely disappear from its user’s consciousness or concern. A prominent Catholic blogger observed insightfully in an Internet article on device addition last September:

“When someone next to you answers the phone and starts talking loudly as if you didn’t exist, you realize that, in [his or] her private zone, you don’t.”

As a priest who celebrates an average of eight to twelve Masses per week, I invite you to consider the epidemic of cell phone disruption during Mass—from a priest’s perspective. In my experience, we priests hear an average of three or more phone intrusions per Mass—whether the device is ringing, or beeping/chiming to indicate the arrival of an email or “Tweet”. Multiply that number by eight to twelve Masses per week, and a priest must endure this devilish distraction somewhere in the neighborhood of 24 to 36…or MORE…times per week! And most often, it’s not just one ring…or one beep. Sometimes the phone’s owner lets it ring—and RING—and RING—all through the Scripture readings…and even during the Consecration!

At a televised Mass some time ago, someone let their phone ring through its entire cycle during the homily…not once…not twice…but three times! It takes extremely inappropriate behavior to force me to interrupt the Holy Sacrifice of the Mass, but by that point—live TV or not—I had reached the limit of my patience, as had all the people who kept looking in the general direction of the noise. I stopped the homily, looked toward the anonymous perpetrator and asked the person to turn the phone, “all…the…way…off!” It was extremely unsettling to have to confront this rudeness during a live broadcast of the Mass—especially with thousands of viewers tuning in—but when the prayers of the Mass are drowned out by electronic noise pollution, even a priest with heroic patience can only take so much.

After that particular Mass, a well-meaning parishioner approached me and said, “Father, don’t get so upset. Be patient.”

With all due respect to that parishioner, he only noticed that one phone during that one Mass—though, immediately after the first offending phone was finally silenced, another person’s phone rang. No joke! By that point in the week, I had probably already endured dozens of rings and chimes during the many Masses I celebrated. Since I had confronted that incident on live TV, I expected a backlash. Instead many parishioners, phone callers, emailers—and even the TV crew—offered enthusiastic expressions of encouragement and gratitude.

Anyone with a modicum of social awareness recognizes how modern “communications devices” are actually destroying genuinely human interaction between individuals. A growing number of scientific studies also catalog the damaging effects on brain development—not to mention the common symptoms of addiction and withdrawal—from device misuse and overuse.

But it’s when our phones disrupt our relationship with God—and distract others from God—that it’s time for priests to “cleanse the temple” of this modern scourge that turns the Father’s house of prayer into the Devil’s den of distraction.

For all the rationalizations people make for bringing their phone into church—and I’ve probably heard them all—we would better serve our souls, better respect our neighbors, and better honor the Lord…if we checked our excuses at the door…and left our phones in the car!

The Little Known Blessing of Parents After a Miscarriage or Stillbirth

By Father B. Jerabek, J.C.L., Father Jerabek’s Blog:

Our Lady of Guadalupe, pray for us!

Our Lady of Guadalupe, pray for all mothers!

I recently had the opportunity – for the first time in my 8.5 years as a priest – to do a “Blessing after Miscarriage”. I wanted to post about it, because I suspect that it is simply not widely known that it is even a possibility.

Nowadays, I ordinarily use the 1962 Roman Ritual for blessings, as I generally find the prayers contained therein to be more meaningful and efficacious. However, in this case, there is no such blessing found in the older rites! It is the newer Book of Blessings that has this ritual/blessing, in both a longer and a shorter form.

You can see a somewhat simplified form HERE. (In the actual Book of Blessings, there are some additional options given, as well as a short form – so I recommend to any priest who may want to offer this blessing to use the deadtree version and not the online edition.)

If you know anyone who has recently suffered a miscarriage, you might suggest that she approach her priest to receive this blessing.

 


More Resources:

Where is the Church in Pregnancy, Miscarriage, and Birth?

Your Choice: Life or Death, Prosperity or Doom?

We All Have a Choice to Make

By Community in Mission:

Life or Death, Prosperity or Doom

Life or Death, Prosperity or Doom

The Lent reminds us of the simple truth that we are going to die and subsequently face judgment. Hence we need to repent and come to believe the good news that only Jesus can save us.

Deuteronomy features Moses laying out the basic reality that all of us have a choice to make:

Today I have set before you
life and prosperity, death and doom …

I call heaven and earth today to witness against you:
I have set before you life and death,
the blessing and the curse (Dt 30:15, 20).

So there is our choice: life or death, prosperity or doom. There is a Latin expression, Tertium non datur (No third way is given). We often like to think that we can take some middle path, but in the matter of the last things, there is no middle path, no third way. Either we choose God and His kingdom, and then reflect that choice in all of our smaller decisions, or we do not.

To those who think that a middle path is possible, I would say that it is the way of compromise, ambivalence, and tepidity. Walking such a path demonstrates a lack of commitment and a refusal to witness to Christ. These are not virtues that belong to God’s Kingdom; they pertain more to the kingdom of darkness. Jesus says, Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil (Matt 5:37). He also says, No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money (Matt 6:24).

So we are back to a choice: for the Kingdom of Light or for the kingdom of darkness; for the world and its ways, or for God and His ways. Do we choose to gratify the flesh or nourish the spirit, to serve Satan and his agenda or to serve Christ and follow His will and plan?

You are free to choose, but you’re not free not to choose. That is to say, you must choose. If you think that you can go on simply not choosing one or the other, I’ve got news for you: not choosing is choosing the kingdom of darkness.

Many do not directly choose Satan, but rather indirectly choose him by following his ways. We are asked to choose God directly, by accepting the gift of faith and basing our life on what the He commands. Faith is not some sort of “default position” we can have by accident. Faith is the supernaturally-assisted and transformed human decision for God and all that that choice implies. Faith is a gift freely offered and one that we must freely accept; it is a choice that will not be forced on us. Through our many daily choices, we are called to reaffirm, by grace, the choice we have made for God.

So again, life is about choices: the fundamental choice of faith and all the daily choices that either affirm or deny the reality of our faith.

We live in times in which people like to demand free choice, but also like to evade the responsibilities that come with making choices. Moses goes on in the reading today to describe the fact that the choice we make for or against God will have consequences:

If you obey the commandments of the LORD, your God,
which I enjoin on you today,
loving him, and walking in his ways,
and keeping his commandments, statutes and decrees,
you will live and grow numerous,
and the LORD, your God,
will bless you in the land you are entering to occupy.
If, however, you turn away your hearts and will not listen,
but are led astray and adore and serve other gods,
I tell you now that you will certainly perish;
you will not have a long life
on the land that you are crossing the Jordan to enter and occupy (Dt 30).

Yes, choices have consequences. Even small daily choices have the cumulative effect of moving us in one direction or the other, toward God or away.

Many small choices also have a way of forming our hearts. Deeds become habits; habits become character; character becomes destiny. These choices form our hearts, establish our character, and move us into one future or another.

While sudden and dramatic conversions are possible as long as we are still living, it is more common that our hearts become more fixed over time and our fundamental character becomes less and less likely to change. As we get older, it’s harder to change because that’s what choices do to us: they move us in a certain direction, down a certain path; and the further along that path we go, the less likely we are to turn back.

Therefore, daily choices are important. It is essential to examine our conscience regularly and make frequent use of the Sacrament of Confession. Each day we ought to ask the question, “Where am I going with my life?” If we go on for too long living an unreflective life, it is easy to find ourselves deeply locked in sinful habits that become harder and harder to break. Frequent reflection is necessary and we ought not to make light of small daily decisions.

We live in times in which it is often easy to insulate ourselves from the immediate consequences of the choices we make. Medicine, technology, and social safety nets are all good things in and of themselves, but they do tend to shield us from immediate consequences, and help to cultivate the illusion that consequences can be forever evaded. They cannot.

We also live in times in which, perhaps more than ever before, the community is willing to bear the burden of poor individual choices. Again, this is not in and of itself a bad thing, but it does become an enabler of bad behavior, and fosters the illusion that consequences can be avoided forever. They cannot.

Our own culture is currently struggling under the weight of a colossal number of poor individual choices, ones that have added up to a financial, spiritual, moral, and emotional debt that we cannot pay. Sexual misconduct, divorce, cohabitation, abortion, sexually transmitted diseases, the use of hallucinogenic and addictive drugs, the casting off of discipline and parental responsibility, the rejection of faith and ancient and tested wisdom, rebellion, silence in the face of sin and injustice, greed, consumerism, factions, envy, discord, and on and on … all of this is taking a tremendous toll. The consequences are mounting and it is becoming clear that even the most basic functions of society such as raising the next generation, preserving order and stability, and ensuring the common good are gravely threatened.

And what is true collectively is also true for us as individuals. Many poor choices in small matters quickly draw us into self-destructive patterns that get more and more deeply entrenched. Without regular reflection and the reminder of penitential seasons like Lent, it is easy to lose our way. St. Augustine noted this in his Confessions, in which he described himself as being bound,

“not by another’s irons, but by my own iron will. … For in truth, lust is made out of a perverse will, and when lust is served, it becomes habit, and when habit is not resisted, it becomes necessity” (Confessions 8.5.10).

Moses’ warnings are before us as never before.

In 1917, a beautiful and holy woman (Our Lady) appeared to three little children. She explained that the horrifying war (World War I) was finally coming to an end, but also warned that if people did not turn back to her Son Jesus and start praying, an even more devastating war would ensue; Russia would spread her errors and great disaster would befall the world. Do I need to tell you what happened? Any even casual assessment of the 20th century would find it hard to conclude that it was anything but satanic in terms of its wars, death rates through violence and abortion, and in its persecution of the Church.

Life or death, prosperity or doom; what will you choose?

Choices! Consequences!

Slight editing.

Reverence Matters – With Illustrations

Proper Postures During Mass

By Father Richard Frank:

From time to time it is a good idea to be reminded of the proper postures we should have when we celebrate Holy Mass.

During one of the Penitential Rites at the beginning of Mass (“I confess to Almighty God . . .”) we are supposed to strike our breast three times when we say: “Through my fault, through my fault, through my most grievous fault.” Simply follow the example of the celebrant.

There are a couple of times when we should bow from the waist and not just a nod of the head. One is during the Profession of Faith, as indicated in the missalette, at the words “and by the Holy Spirit was incarnate of the Virgin Mary, and became man.”  There are two times in the year when we genuflect instead of bow – Christmas & Annunciation March 25. The other bow is before we receive Holy Communion either on the tongue or in the hand before we respond “Amen.” Some try to say “Amen” when the Host is already in their mouths.

Receiving the Eucharist Correctly

If you receive Holy Communion in the hand, the hand you use to put the Host into your mouth is the hand underneath. You are not supposed to switch the Host from one hand to the other. Nor are we to receive Holy Communion with only one hand. We are not supposed to palm the Holy Eucharist.

I have been following the practice of giving Holy Communion on the tongue when someone is holding a baby, using a cane or walker, or has an arm in a sling since it is more dignified that way and keeps a person from having to make twists and gyrations in order to hold the hands properly.

Some Catholics have adopted the practice of the “orans” position of the hands during the Our Father, holding the arms outstretched with palms upward, similar to the priest celebrant. Also, some like to hold hands with those around them during the Lord’s Prayer. These practices have probably developed at the encouragement of some priests or religious educators in the past, but they are not prescribed postures in the liturgy for congregations. (Learn more here and here.) As far as I know, they are not forbidden either. I do not promote these postures myself because the Church’s liturgy does not promote them, but I do not say anything one way or the other if people have been assuming those postures and like to do it. However, when I am asked, I do tell people that they should not feel obligated to hold hands or to hold their hands up like the priest if they choose not to do so.

Reverence Incorrect Palms

 

Reverence Mom with Baby

 

Reverence Hand

 

Reverence Tongue

 

Reverence One Handed

 

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A Catholic Solution to Replacing Obama Care

Subsidiarity and Health Care

By Bishop Robert Finn: In August of 2009, Archbishop Joseph Naumann, of Kansas City, Kansas, and I co-authored a joint pastoral statement, “Principles of Catholic Social Teaching and Health Care Reform.” The full text can be found on the Catholic Key Blog, and other places.

A Catholic Solution to Replacing Obamacare

The United States Bishops had issued several statements about what would eventually become “Obama Care,” or the Affordable Care Act. As neighbor bishops serving Missouri and Kansas, we took a slightly different approach, appealing, first, to the Catholic understanding of subsidiarity. I cite a section of the Letter:

“This notion that health care ought to be determined at the lowest level rather than at the higher strata of society, has been promoted by the Church as “subsidiarity.” Subsidiarity is that principle by which we respect the inherent dignity and freedom of the individual by never doing for others what they can do for themselves and thus enabling individuals to have the most possible discretion in the affairs of their lives. (See: Compendium of the Social Doctrine of the Church, ## 185ff.; Catechism of the Catholic Church, # 1883) The writings of recent Popes have warned that the neglect of subsidiarity can lead to an excessive centralization of human services, which in turn leads to excessive costs, and loss of personal responsibility and quality of care.

Pope John Paul II wrote, “By intervening directly and depriving society of its responsibility, the Social Assistance State leads to a loss of human energies and an inordinate increase of public agencies, which are dominated more by bureaucratic ways of thinking than by concern for serving their clients, and which are accompanied by an enormous increase in spending.” (Centesimus Annus #48)

And Pope Benedict XVI, “The State which would provide everything, absorbing everything into itself, would ultimately become a mere bureaucracy incapable of guaranteeing the very thing which the suffering person—every person—needs: namely, loving personal concern. We do not need a State which regulates and controls everything, but a State which, in accordance with the principle of subsidiarity, generously acknowledges and supports initiatives arising from the different social forces and combines spontaneity with closeness to those in need. … In the end, the claim that just social structures would make works of charity superfluous masks a materialist conception of man: the mistaken notion that man can live ‘by bread alone’ (Mt 4:4; cf. Dt 8:3)—a conviction that demeans man and ultimately disregards all that is specifically human.” (Deus Caritas Est #28)

The Federal Government is clearly required to lead in areas such as national defense, international diplomacy and trade. Initiatives such as health care, education, business and commerce, the distribution of charitable assistance, and some other areas, are most meaningfully executed at appropriate lower levels of responsibility.

As the New Administration and Congress proceeds, necessarily, with the repeal and replacement of this program of national health care, the study of time tested Catholic social principles such as subsidiarity, solidarity, and the inviolable value of human life, will be worthy guides to the formulation of a meaningful model.

 Bishop Scharfenberger: Warning to Politicians, Material Cooperation in Abortion is a Mortal Sin

Bishop Scharfenberger Abortion Is NOT Health Care

The following is a statement by Bishop Edward B. Scharfenberger:

Bishop Edward B. Scharfenberger

Bishop Edward B. Scharfenberger

The public policy issue of defunding Planned Parenthood was the subject of demonstrations and counter-demonstrations across the country this weekend, including here in the Capital Region. Without question, Planned Parenthood provides some morally unobjectionable health services to women. However, this statement is not unlike saying that a man who beats his wife sometimes gives her flowers. Planned Parenthood is the unquestioned number one provider of abortions in our country. This is the primary “product” for which it is known. Abortion is not health care; it is the intentional killing of a unique human person in his or her mother’s womb. This is a scientific fact that has nothing at all to do with religion or religious belief.

Consistent with this scientific fact, the Catholic Church clearly teaches the objective truth that abortion is a grave moral evil, and that material cooperation in abortion is a mortal sin.

Politicians: Let This Be Your Warning

When individuals, particularly those in political office, gloss over or ignore the core issue of whether or not taxpayers should be funding the world’s largest abortion business by citing Planned Parenthood’s other services, they are engaging in obfuscation that is, at best, confused and, at worst, dishonest.  And when such individuals publicly hold themselves out to be Catholic, their local bishop has a responsibility to offer correction, both for the well-being of the individuals’ souls and to avoid scandal among the Catholic faithful.

Catholic Politicians: Renounce Their Public Support for Planned Parenthood

Such is the unfortunate case that I, as the Bishop of Albany, find myself in today. In a local protest over the weekend advocating for the continued public funding of Planned Parenthood, three Catholic politicians – one federal, one state, and one local – not only participated but spoke passionately on behalf of maintaining such funding. And while any judgment of these individuals’ hearts or souls is left only to God, I am entrusted with the solemn duty of reminding them of the unambiguous teaching of our faith on the matter of abortion, informing them that it is inappropriate and confusing to the faithful to hold yourself out publicly as a Catholic while also promoting abortion, and challenging them to embrace the Gospel of Life and to renounce their public support for Planned Parenthood.

My prayer is that these and other elected officials will come to see the truth that abortion harms women and babies, and that they courageously fight to defend the right to life of every human person from the moment of conception until natural death.