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Monday, 23 September 2013

Archbishop of Dublin, as well as other things

 Archbishop Diarmuid Martin and another view on the Pope. Interesting. 

Sent from a friend--EU vs. People of Ireland

If you do not believe in BB, then read this. I sincerely hope Great Britain votes to get out of the EU soon. This entire movement of abolishing the Seanad is bizarre.

The Editor,
Southern Star,
Illen St.
Co. Cork.

23rd September 2013
Dear Editor,

The proposed abolition of the Seanad under the political guise of "saving money" is a deliberate attempt to blind voters to the legal changes that will result if the referendum is passed. The Referendum Commission, on the other hand, provides an independent guide which is easy to interpret. 

“If the referendum is passed:  This possibility of the reference of Bills to the people by the President will be removed from the Constitution”. (

“If this referendum is passed:
Only the approval of the Dáil will be required for the adoption of such

Former Attorney General, Michael McDowell, a highly respected Barrister, lays it on the line for us: if this referendum is passed the politicians in Dail Eireann need never again hold a referendum on EU laws and legislation. 
He warns that we are "surrendering our national veto". We are giving the Dail "power to adopt far reaching measures which can over-ride our Constitution under the guise of enhanced EU co-operation".

Regarding the setting up of a new Court of Appeal, it is clear to see where that particular referendum originated. EU Commissioner, Viviane Reding is forthright regarding Judicial reform across the Eurozone, "It is exactly in this context that since 2011 already experts from the European Commission’s Justice department have been going to the programme countries (Ireland, Latvia, Portugal and Greece) to see how the justice systems work there and to give tailored recommendations to these countries on where further progress in the area of judicial reform might be needed" She also tells us in the same report "whenever a national court upholds EU law, it acts as a ‘European Union court’" (Effective Justice Systems and Economic Growth 27/03/2013 Viviane Reding)

No wonder debate is being stifled. Both referenda are about implementing EU laws and recommendations and designed to move Ireland fully into line with the EU. The Irish Constitution is in their way. They need us, the people, to clear the obstruction by signing away our Constitutional rights.

We are reminded in the Referendum Commission booklet that "The Constitution belongs to you and you can decide whether or not to change it". The electorate cannot claim ignorance of these facts, we have been informed.  We must look beyond the political spin and, with God's help, a very strong No vote will succeed in blocking this deceitful power grab.

Yours sincerely,
Theresa Heaney

A note to a famous priest--some people choose hell

Bosch detail of hell 
PLAYBOY: Do you think much about death?
ALINSKY: No, not anymore. There was a period when I did, but then suddenly it came to me, not as an intellectual abstraction. but as a deep gut revelation, that someday I was going to die. That might sound silly, because it's so obvious, but there are very few people under 40 who realize that there is really a final cutoff point to their existence, that no matter what they do their light is someday going to be snuffed out. But once you accept your own mortality on the deepest level, your life can take on a whole new meaning. If you've learned anything about life, you won't care any more about how much money you've got or what people think of you, or whether you're successful or unsuccessful, important or insignificant. You just care about living every day to the full, drinking in every new experience and sensation as eagerly as a child, and with the same sense of wonder.
PLAYBOY: Having accepted your own mortality, do you believe in any kind of afterlife?
ALINSKY: Sometimes it seems to me that the question people should ask is not "Is there life after death?" but "Is there life after birth?" I don't know whether there's anything after this or not. I haven't seen the evidence one way or the other and I don't think anybody else has either. But I do know that man's obsession with the question comes out of his stubborn refusal to face up to his own mortality. Let's say that if there is an afterlife, and I have anything to say about it, I will unreservedly choose to go to hell.
ALINSKY: Hell would be heaven for me. All my life I've been with the have-nots. Over here, if you're a have-not, you're short of dough. If you're a have-not in hell, you're short of virtue. Once I get into hell, I'll start organizing the have-nots over there.
PLAYBOY: Why them?
ALINSKY: They're my kind of people.

Interview with Saul Alinsky

...and it is more than loneliness.....


Thought from Today's Saint

“Keep close to the Catholic Church at all times, for the Church 
alone can give you true peace, since she alone possesses Jesus, the
 true Prince of Peace, in the Blessed Sacrament.”

Happy Feast Day of St. Pio of Pietrelcina

01 Sep 2013
Prayer must be persistent. Persistence denotes faith. All that you ask in prayer with faith, you will receive. Padre Pio. Email ThisBlogThis!Share to TwitterShare to Facebook. Labels: prayer ...
01 Sep 2013
Anonymous said... Supertradmum, Please forgive me if you received this before, I find this process a bit confusing. A fellow Franciscan and friend recently gave me a relic of Padre Pio. I have done some reading on him and ...
01 Sep 2013
Padre Pio said something which is applicable to the Dark Night. He said this: "Temptation is like the soap. It seems to soil but in reality cleans." When one first hears this, it does not make sense. But the great temptations of the ...
01 Sep 2013
More Padre Pio Quotations · Padre Pio Quotations · Jumping into the fire · Read, Think, Act · Listening to This, Right Now · Some of us just can't · Immediate Prayers Needed · Dark Night Part 47-Temptations · Dark Night Part ...

Vatican Insider on The Women's Question And Our Role Models

St. Rufina

In the years of militant atheism in the USSR State communities of the few Orthodox parishes consisted mainly of lay women. As they say, the faith in the twentieth century in Russia was saved from grandmas church that, despite the atheistic propaganda, continued to attend church services, sure to put icons and Bibles in chests, baptized secretly grandchildren ... Patriarch Kirill never misses an opportunity to emphasize the heroism of these women in their faithfulness to God and to the Church.

This snippet from an article from La Stampa should catch the attention of our Catholic women.

While many people are pushing for unorthodox positions of women in the Church such as women's ordination and women deacons, a question settled in Church teaching already, the Orthodox Church has a different emphasis according to Vatican Insider.

I want to take the issue further by stating that Catholic women who are orthodox with a small o and who are wondering what their role is to consider the role of women in the early Church.

St. Macrina

We have hundreds of female saints from the first centuries of Church history, and these women are the ones we should be looking to for guidance, both in understanding their history and in prayer.

Let me give just a few names to share the great heritage, that "cloud of witnesses" of women, part of the Church Triumphant.

SS. Anne, Mary Magdelen, Felicity, Perpetua, Macrina (two), Mary, Martha, Kalliopi, Agnes, Agatha, Justa, Rufina,  Catherine of Alexandria, Symphorosa, Thekla, Cecelia, Lucy, Manna, Aurea, Dominina, Faith, Flavina, Pelagia, Triduna, Reparata, Palatias, Laurentia,  Epicharis, Sabina, Theodata, Paula, Eustochium, Gudelia, Rhipsime, Verissimus, Maxima and Julia and more.....

I suggest meditating on the lives of these early sisters in the Lord. We need their strength and courage in the days to come. Also, home schooling mums may want to do a series on women saints with their girls.

(Thanks to Wiki for the two paintings.)

So much for phone security

The fifth and sixth medical ethics isms-Deontology and Rights Theory

Deontology departs from pragmatic philosophies of ethics. The extreme of Deontology would be those who follow Ayn Rand's Objectivism.  Deontology is all about motives. One can make a decision out of duty, but the right or wrongness of that decision is based on one's motives. 

I have been talking about this with two people this weekend. Motives are one thing and actions another. If you have read Kant, you will recognize this ism. The goodness of an action is based on good will and the badness of an action is based on bad will. Kant, however, believed in moral absolutes, but today's Deontologists do not.

Of course, a pro-lifer immediately sees the huge flaw in this approach to ethics. If a person has good reasons, and good will, the action is good.


Rights Theory involves these sources: 
UN Declaration on Human Rights (1948)
UN Declaration of the Rights of the Child (1959)
Charter of Fundamental Rights of the European Union (2001)
UNESCO Declaration on Bioethics and Human Rights (1995-2007)

Does a person have a right to an abortion? Does a person have a right to die? And so on....

Enough, this is like reading Screwtape Letters four times in a row...

The third and fourth medical isms-Consequentialism and Utilitarianism

Consequentialism is the philosophical system which can be divided into these types:  Mohist consequentialism, also known as state consequentialism,[4] is an ethical theory which evaluates the moral worth of an action based on how much it contributes to the welfare of a state. (wiki). This type is directly related to the Utilitarianism of Jeremy Bentham, who is mentioned in the curriculum I am looking at today.


...rule consequentialism holds that moral behavior involves following certain rules. However, rule consequentialism chooses rules based on the consequences that the selection of those rules have. Rule consequentialism exists in the forms of rule utilitarianism and rule egoism. (wiki) And, egoism here means that... Ethical egoism can be understood as a consequentialist theory according to which the consequences for the individual agent are taken to matter more than any other result. (wiki)

Obviously, both of these approached of consequentialism, and there are more, move far away from any Faith-based philosophy of morality.

A doctor who has a Faith-based morality in some countries and states would not be able to point out any other moral system or guide the patient to a religious based one if that is not the patient's own framework.

Pragmatism is the goal of consequentialism. The goal is merely to help the patient do something-decide on an action. 

What is ignored here, is St. Thomas Aquinas' idea of double effect from the Catholic point of view. Sadly, the med students would not be taught that important nuance that consequences. In case you forgot what that is, here is a summary, which really needs to be flushed out.

 Thomas Aquinas is credited with introducing the principle of double effect in his discussion of the permissibility of self-defense in the Summa Theologica (II-II, Qu. 64, Art.7). Killing one's assailant is justified, he argues, provided one does not intend to kill him. Aquinas observes that “Nothing hinders one act from having two effects, only one of which is intended, while the other is beside the intention. … Accordingly, the act of self-defense may have two effects: one, the saving of one's life; the other, the slaying of the aggressor.” As Aquinas's discussion continues, a justification is provided that rests on characterizing the defensive action as a means to a goal that is justified: “Therefore, this act, since one's intention is to save one's own life, is not unlawful, seeing that it is natural to everything to keep itself in being as far as possible.” However, Aquinas observes, the permissibility of self-defense is not unconditional: “And yet, though proceeding from a good intention, an act may be rendered unlawful if it be out of proportion to the end. Wherefore, if a man in self-defense uses more than necessary violence, it will be unlawful, whereas, if he repel force with moderation, his defense will be lawful.”
Aquinas does not actually say that intending to kill the assailant as a means to self-defense would be prohibited. The passage can be interpreted as formulating a prohibition on apportioning one's efforts with killing as the only goal guiding one's actions, which would lead one to act with greater viciousness than the goal of self-defense would allow. In contrast, Augustine had earlier maintained that killing in self-defense was not permissible, maintaining that “private self-defense can only proceed from some degree of inordinate self-love.”
Later versions of the double effect principle all emphasize the distinction between causing a morally grave harm as a side effect of pursuing a good end and causing a harm as a means of pursuing a good end. We can summarize this by noting that for certain categories of morally grave actions, for example, causing the death of a human being, the principle of double effect combines a special permission for incidentally causing death for the sake of a good end (when it occurs as a side effect of one's pursuit of that end) with a general prohibition on instrumentally causing death for the sake of a good end (when it occurs as part of one's means to pursue that end). The prohibition is absolute in traditional Catholic applications of the principle. Two traditional formulations appear below.
The New Catholic Encyclopedia provides four conditions for the application of the principle of double effect:
  1. The act itself must be morally good or at least indifferent.
  2. The agent may not positively will the bad effect but may permit it. If he could attain the good effect without the bad effect he should do so. The bad effect is sometimes said to be indirectly voluntary.
  3. The good effect must flow from the action at least as immediately (in the order of causality, though not necessarily in the order of time) as the bad effect. In other words the good effect must be produced directly by the action, not by the bad effect. Otherwise the agent would be using a bad means to a good end, which is never allowed.
  4. The good effect must be sufficiently desirable to compensate for the allowing of the bad effect“ (p. 1021).
The conditions provided by Joseph Mangan include the explicit requirement that the bad effect not be intended

I am amazed that there are any Catholic doctors in some nations and wonder how long it will be before America has none.

to be continued....

Great source via Voris

The second medical ism-Communitarianism

The neo-Thomist philosopher Jacques Maritain wrote against the communal ideals of the Utopianism of both communism and socialism. Sadly, he was not heeded.

In the medical profession, the ism of Communitarianism is taught. There two types of Communitarianism but both views belittle the role and identity of the individual in society.

The individual or person no longer is seen as having dignity outside the community.

In an utopian world view, the individual becomes merely a cog in the wheel for the state to use for production. The two main types of this ism are briefly described here 

Obviously, the two merge in the undermining of the dignity of the person. And, in medical training, the question would impinge, for example on the use of fetal material for research or the taking of organs from a person not really dead by Catholic standards.

This type of ism makes the good of the whole more important than the good of the one. (Why do I sound like a Star Trek movie?).

The society, the state becomes more important than the individual.

Medical decisions are thus made on that premise. Do you want to be sacrificed for the good of the State? Enter in abortion and euthanasia.

This ism is being taught across the Western world in medical schools.