God then puts far from himself, you say, all thought of mortal men. In that case what rational ground is there for our belief in his divinity? What reason is there for worshiping Christ, or what hope of winning his favor? For if God in this life neglects the human race, why do we daily stretch out our hands toward heaven? Why do we pray so often for the mercy of God? Why do we hasten to the churches? Why kneel in prayer before the altars? There is no reason for praying if the hope of an answer to prayer is taken from us. You see what vain folly lies in the urging of this idea; truly, if it is accepted, nothing at all remains of our religion. But perhaps you take refuge in the argument that we honor God in the fear of a future judgment, and perform all the ritual of our daily worship to gain absolution on the judgment day hereafter. In that case, what was the meaning of the daily preaching of Paul the apostle in the church, and his command that we offer constantly to God our prayers, our entreaties, our requests and our thanksgivings?
What is the purpose of all this? What else than, as he himself says, “that we may live a quiet and peaceable life in all chastity?” For our present needs, as we see, he orders us to pray and beseech the Lord. Surely he would not command this if he were not sure that God hearkens to prayer. How can any one suppose that the ears of God are open for the granting of boons at some future time, but deaf and blocked against immediate petitions? Or what leads us when praying in the church to ask God for present safety, if we think that he does not listen at all to our prayers? In that case we should make no vows for our safety and prosperity.
Perhaps, to the end that the modesty of the request may win favor for the voice of the petitioner, we should rather pray thus: “Lord, we do not seek prosperity in this life, nor beseech you for immediate favors, for we know that your ears are closed to such petitions and that you do not listen to such prayers, but we ask only for those favors that shall be granted us after our death.”
Granted that such a petition is not without value, on what rational basis does it rest? For if God is without interest in this life, and closes his ears to the prayers of his suppliants, then doubtless he who does not hear our present pleas is deaf also to our prayers for the future. Are we to believe that Christ listens or denies his attention according to the diverse nature of our prayers, that lie closes his ears when we ask for present boons, and opens them when we ask for blessings to come? But enough of this. The arguments are so stupid and frivolous that one needs to beware lest what is said for the honor of God seem injurious to him. For so great and terrible is the reverence due to his sacred majesty that we should not only shudder at the arguments of our opponents, but should also make our defense of religion with due fear and circumspection.
If, therefore, it is stupid and impious to believe that the divine love despises the care of human affairs, then God does not despise it; moreover, if he does not scorn it, he governs; if he governs, he judges by the very exercise of his government, since there can be no rule without the constant exercise of judgment on the part of the ruler. — Book I.
Annual Polish Dinner and Raffle from 4-7 p.m. on Saturday in the parish hall of Holy Cross Polish National Catholic Church, 17 Sheridan St., Heights, Wilkes-Barre. Traditional Polish cuisine including kielbasa and pierogi will be available. A raffle for a variety of baskets and gift items will be held after the dinner. Tickets are $8 for adults and $4 for youth ages 12 years and younger. Tickets will be sold at the door.
I have told you what men preeminent alike in philosophy and eloquence have thought of the majesty and government of the most high God. Moreover, I have cited the noblest masters of both these supreme arts expressly to facilitate my proof that all others have either agreed, or, if they have disagreed, have done so without any authority. And, in fact, I can find none who have differed from this judgment, except for the delirious ravings of the Epicureans and certain of their imitators. These last have associated God with carelessness and sloth, just as they have linked pleasure with virtue — so it appears that those who entertain this idea are likely to follow the vices of the Epicureans along with their opinion and doctrine.
I do not think that we need also use the divine word to prove so obvious a case, especially since the sacred writings furnish such abundant and open refutation of all the claims of ungodly men that, in meeting those of their vile charges which follow, we shall be able to refute more fully those already mentioned. They say that God neglects us entirely, since he neither restrains the wicked nor protects the good, and therefore in this world the condition of the better men is substantially the worse. They contrast the poverty of good men with the wealth of the wicked, their weakness with the strength of the wicked, their constant grief with the others’ perpetual joy, their misery and mean estate with the honors and prosperity of sinners.
I wish at the outset to ask those who mourn this state of affairs, or base their accusations on it, this one question: is their grief for the saints, that is, the true and faithful Christians, or for the false impostors? If for the false, it is a needless grief that mourns for the unhappiness of the wicked, since, to be sure, all evil men are made worse by success in their undertakings, and rejoice at the lucky turn of their folly. Yet they ought to be most wretched in order that they may cease to be wicked, that they may cease to apply the name of religion to their most evil gains and to bestow the title of sanctity on their sordid traffickings; in such a case, indeed, a comparison of the misfortunes of sinners with their misdeeds shows that they are less unfortunate than they deserve, for the utmost misfortunes they can suffer leave them still less wretched than they are wicked. It is foolish to grieve for their lack of wealth and happiness. Far less should we lament in the case of the saints, for however unhappy they may seem to men who do not understand their condition, it is impossible for them to be otherwise than happy. Moreover, it is superfluous to think them wretched because of sickness or poverty or any like misfortune, in the midst of which they count themselves happy; for no man is wretched because of other men’s judgment, but only in his own.
So those who are truly happy in their own estimation cannot be unhappy through the false conception of any man; for none, I think, are more fortunate than those who live and act according to their own determination and vows. Religious men are lowly — they wish to be so; poor — they delight in poverty; without ambition — they spurn it; unesteemed — they flee from honors; they mourn — but they seek out occasion for mourning; they are weak — nay, they rejoice in weakness. For the apostle said, “When I am weak, then am I strong.” Nor was this opinion held undeservedly by the man to whom God himself spoke thus: “My grace is sufficient for thee: for my strength is made perfect in weakness.” — Book I.
Corwin Smidt, a college professor from Michigan, writes in Religion and Nationalism – a Reflection from Hungary:
When language, nationality, religion, and state are basically the embodiment of different facets of the same underlying sociological entity, it is difficult to discern just where culture, religion, nationalism, and loyalty to the state begin and end. This linkage of national identity, language, and religion has important consequences. Probably two of the most basic, and firmly rooted, identities that can be forged in human beings are one’s religious and national identities.
Sometimes, these identities begin to overlap to such an extent that the two become linked together—” making it is difficult to separate them without some serious, and concerted, effort to do so. This is particularly the case when, embedded in one’s particular culture, one seeks to discern just where one’s fundamental loyalties lay —” whether to one’s nation or to one’s religious faith. This is difficult enough in the American context, but when culture and language get added to the mix, it becomes even more difficult.
As he walks through different ecclesiastical models he ponders the intersection between culture, nationalism, and religion. In the Christian context that intersection can be problematic, as he points out, but it can also be fruitful.
I would love to see the professor do a comparative between his experiences and insights from Hungary and Bishop Hodur’s writing on this very subject.
In short, I think Bishop Hodur took a far more anthropological view of nations and religion, with nations as a tool in God’s hands. Each nation and culture has specific gifts and insights which add to the totality of Christian experience. Religion cannot espouse the dissolution of national and cultural boundaries as its goal — a sort of straw man argument for those who define everything in terms of separation, but must focus itself on the transcendent nature of God. God speaks to every nation and draws no distinction between Jew or Greek, slave or free (Galatians 3:28) — using each to declare His name (Acts 17:26-28).
And he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation,
that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us,
for `In him we live and move and have our being’; as even some of your poets have said, `For we are indeed his offspring.’
Personally I understand it this way: Our gifts are particular. Our faith is transcendent. In Him we are all one body.
From Dr. Hostel: Krakow Tourist Information Guide.
Krakow is one of the largest and oldest cities in Poland, Situated on the Vistula river in the Lesser Poland region, the city dates back to the 7th century. It was the capital of Poland from 1038 to 1596, the capital of the Grand Duchy of Krakow from 1846 to 1918, and the capital of Krakow Voivodeship from the 14th century to 1999. It is now the capital of the Lesser Poland Voivodeship.
Krakow has traditionally been one of the leading centres of Polish scientific, cultural and artistic life. As the former national capital with a history encompassing more than a thousand years, the city remains the spiritual heart of Poland. It is a major attraction for local and international tourists, attracting seven million visitors annually…
An excellent overview and travelogue for anyone planning a trip to Kraków or for anyone interested in Polish history and culture. All of their guides are well put together and avoid chauvinistic effusiveness. They give a clear introduction to various destinations.
In addition to Krakow site also covers Zakopane, Gdansk, Łódz, Poznań, Toruń, Warsawa, and Wrocław.
Check it out.
From DuluthCommunityNews: Left out in the cold: The story of Polish Catholics in Duluth.
An interesting article that provides a historic overview of the emergence of the PNCC in Duluth. The piece was produced by the Duluth Community News, a project run by journalism students at the University of Minnesota Duluth. Their project tells the stories of Duluth neighborhoods, exploring different communities and issues throughout the city of Duluth.
From Fox News (I know…): U.S. Army Says Blogging Site ‘Twitter’ Could Become Terrorist Tool. The emphasis is mine.
The U.S. Army is flagging the popular blogging service Twitter as a potential terrorist tool, the Agence France-Presse news agency reported Sunday.
A recently released report by the 304th Military Intelligence Battalion contains a chapter entitled “Potential for Terrorist Use of Twitter,” which expresses concern over the increasing use of Twitter by political and religious groups, the AFP reported.
“Twitter has also become a social activism tool for socialists, human rights groups, communists, vegetarians, anarchists, religious communities, atheists, political enthusiasts, hacktivists and others to communicate with each other and to send messages to broader audiences,” according to the report.
“Twitter is already used by some members to post and/or support extremist ideologies and perspectives,” the Army report said.
The blogging service and social networking site has previously sent out messages known as “tweets” faster than news organizations during such major news events as the July Los Angeles earthquake and the Republican National Convention in Minneapolis.
“Terrorists could theoretically use Twitter social networking in the U.S. as an operation tool,” the Army report said.
Let’s analyze this. Twitter is a communication tool. Like any tool, it can be used by anyone. It’s sort of like water. Think about that. What if the 304th Military Intelligence Battalion had said something like this:
A recently released report by the 304th Military Intelligence Battalion contains a chapter entitled “Potential for Terrorist Use of Water,” which expresses concern over the increasing use of water by political and religious groups.
“Water has also become a tool for socialists, human rights groups, communists, vegetarians, anarchists, religious communities, atheists, political enthusiasts, hacktivists and others,” according to the report.
“Water is already used by some members “to further extremist ideologies and perspectives,” the Army report said.
Water has previously been used in blessings and baptisms – which are a form of indoctrination. It has also been used for drinking and washing during such major news events as the July Los Angeles earthquake and the Republican National Convention in Minneapolis.
“Terrorists could theoretically use water as an operation tool,” the Army report said.
I think that a report (which we as taxpayers funded) highlighting things that are self evident can only have one purpose – to scare people. Do you see that dark skinned man with the fez Twittering there in the corner – I wonder what he’s up to…
What’s really disturbing is that the report makes a direct connection between religious groups and terrorism. Further, it bunches together all sorts of groups that might challenge conventional, government approved ideologies. It is an attempt to instill fear in anyone who might challenge the status-quo, who might be labeled as having extremist ideologies and perspectives (a hugely undefined category – the government can make it out to be whatever it chooses).
By definition we, as Christians, hold extremist views. The Gospel is not about the status-quo. It challenges us personally and as a society, and in its totality it demands justice. We cannot close our eyes to the sins of the world and act apart from the world. We must meet every sin, personal and societal, with a demand for repentance and reform.
I wonder — if someone is in a religious community that is vegetarian and supports human rights — will they be the first to be interred?
Maybe, just to be funny, we should all vote for one of those nondescript parties at the bottom of the ballot. Would that officially label us as extremists? In New York our choices include the Socialist Workers Party and the Party for Socialism and Liberation.
All the divine precepts are, therefore, referred back to love, of which the apostle says, “Now the end of the commandment is love, out of a pure heart, and a good conscience and a faith unfeigned.” Thus every commandment harks back to love. For whatever one does either in fear of punishment or from some carnal impulse, so that it does not measure up to the standard of love which the Holy Spirit sheds abroad in our hearts — whatever it is, it is not yet done as it should be, although it may seem to be. Love, in this context, of course includes both the love of God and the love of our neighbor and, indeed, “on these two commandments hang all the Law and the Prophets” — and, we may add, the gospel and the apostles, for from nowhere else comes the voice, “The end of the commandment is love,” and, “God is love.“
From The Guardian: US forces kill eight in helicopter raid on Syria
American helicopters flying from Iraq landed inside Syria yesterday and dropped special forces who killed eight people, the Damascus government said last night, as Washington admitted it had targeted “foreign fighters.”
Syria warned that it held the US “wholly responsible for this act of aggression and all its repercussions”.
It described the dead as Syrian civilians, five of them members of the same family. Syrian state television reported that the attack was against a farm near Abu Kamal, five miles from the Iraqi border. Doctors in nearby al-Sukkariya said another seven people were taken to hospital with bullet wounds.
The incident threatened to unleash a new wave of anti-American feeling in Syria and across the Middle East at a time when President Bashar al-Assad, already being courted by Europe, is looking forward to improved relations with Washington after the November 4 presidential election. News of the attack led bulletins across the Arab world last night – suggesting it will have wide resonance.
Syria summoned the US charge d’affaires in Damascus to explain the incident. It also called on the Iraqi government to prevent its airspace being used in this way in future.
Eyewitness accounts said eight US soldiers landed in two helicopters and that the dead were building workers. A senior Syrian source quoted by the official Sana news agency, said four helicopters violated Syrian airspace and described the target as a “civilian building under construction”.
In Washington an unnamed military official told the Associated Press the raid had targeted elements of a “foreign fighter logistics network”, and that, due to Syrian inaction, the US was “taking matters into our own hands”. It was the first known American attack on Syrian soil…
Reminiscent of President Nixon opening another front in Cambodia, which interestingly started with such raids. I wonder if a Christmas Day B-52 raid over Damascus is in the offing. That’s the problem with megalomaniacs. If they’re hunkered down on two fronts, they open a third.
Syria will draw closer to Iran, Hezbollah will be unleashed, Israel will get drawn into another conflict where civilians deaths will far outnumber combatant casualties, and all this on top of an already tense political-economic situation. The problem for folks like President Bush is that this will not unleash the Second Coming, it will only destroy more of God’s children.
God have mercy on us.
Invite Poetry Out Loud: National Recitation Contest into Your High School’s ELA Classrooms!
Register your school to participate in Poetry Out Loud!
Poetry Out Loud is a national program that encourages the study of great poetry by offering educational materials and a dynamic recitation competition to high schools across the country. Poetry Out Loud uses a pyramid structure. Beginning at the classroom level, winners will advance to the school-wide competition, then to the state capital competition, and ultimately to the National Finals in Washington, DC. More than 100,000 students are expected to take part in Poetry Out Loud this year!
Upon registration, teachers will receive dynamic teaching tools that will invoke students’ excitement about literature and poetry recitation, including sample lesson plans, audio CDs of poets reciting their own famous works, publicity materials for school competitions, and a DVD of winning student performances from the 2007 Poetry Out Loud National Finals.
If you would like to bring Poetry Out Loud to you school, download a registration form.
Registrations must be received by October 31st!
For more information about registration, contact Sharon Scarlata.