Pope Francis gave another hint that he may eventually resign like the Pope Emeritus:
My fellow Americans:
In a few moments the celebration will begin here in New York Harbor. It’s going to be quite a show. I was just looking over the preparations and thinking about a saying that we had back in Hollywood about never doing a scene with kids or animals because they’d steal the scene every time. So, you can rest assured I wouldn’t even think about trying to compete with a fireworks display, especially on the Fourth of July.
My remarks tonight will be brief, but it’s worth remembering that all the celebration of this day is rooted in history. It’s recorded that shortly after the Declaration of Independence was signed in Philadelphia celebrations took place throughout the land, and many of the former Colonists — they were just starting to call themselves Americans — set off cannons and marched in fife and drum parades.
What a contrast with the sober scene that had taken place a short time earlier in Independence Hall. Fifty-six men came forward to sign the parchment. It was noted at the time that they pledged their lives, their fortunes, and their sacred honors. And that was more than rhetoric; each of those men knew the penalty for high treason to the Crown. “We must all hang together,” Benjamin Franklin said, “or, assuredly, we will all hang separately.” And John Hancock, it is said, wrote his signature in large script so King George could see it without his spectacles. They were brave. They stayed brave through all the bloodshed of the coming years. Their courage created a nation built on a universal claim to human dignity, on the proposition that every man, woman, and child had a right to a future of freedom.
For just a moment, let us listen to the words again: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness.” Last night when we rededicated Miss Liberty and relit her torch, we reflected on all the millions who came here in search of the dream of freedom inaugurated in Independence Hall. We reflected, too, on their courage in coming great distances and settling in a foreign land and then passing on to their children and their children’s children the hope symbolized in this statue here just behind us: the hope that is America. It is a hope that someday every people and every nation of the world will know the blessings of liberty.
And it’s the hope of millions all around the world. In the last few years, I’ve spoken at Westminster to the mother of Parliaments; at Versailles, where French kings and world leaders have made war and peace. I’ve been to the Vatican in Rome, the Imperial Palace in Japan, and the ancient city of Beijing. I’ve seen the beaches of Normandy and stood again with those boys of Pointe du Hoc, who long ago scaled the heights, and with, at that time, Lisa Zanatta Henn, who was at Omaha Beach for the father she loved, the father who had once dreamed of seeing again the place where he and so many brave others had landed on D-day. But he had died before he could make that trip, and she made it for him. “And, Dad,” she had said, “I’ll always be proud.”
And I’ve seen the successors to these brave men, the young Americans in uniform all over the world, young Americans like you here tonight who man the mighty U.S.S. Kennedy and the Iowa and other ships of the line. I can assure you, you out there who are listening, that these young are like their fathers and their grandfathers, just as willing, just as brave. And we can be just as proud. But our prayer tonight is that the call for their courage will never come. And that it’s important for us, too, to be brave; not so much the bravery of the battlefield, I mean the bravery of brotherhood.
All through our history, our Presidents and leaders have spoken of national unity and warned us that the real obstacle to moving forward the boundaries of freedom, the only permanent danger to the hope that is America, comes from within. It’s easy enough to dismiss this as a kind of familiar exhortation. Yet the truth is that even two of our greatest Founding Fathers, John Adams and Thomas Jefferson, once learned this lesson late in life. They’d worked so closely together in Philadelphia for independence. But once that was gained and a government was formed, something called partisan politics began to get in the way. After a bitter and divisive campaign, Jefferson defeated Adams for the Presidency in 1800. And the night before Jefferson’s inauguration, Adams slipped away to Boston, disappointed, brokenhearted, and bitter. Continue reading
A stirring rendition of America the Beautiful by the Hillsdale College choir. Added bonus, a lecture by Professor Gerard Wegemer given by Hillsdale College on Thomas More on Liberty, Law and Statesmanship.
Thought for the day. As my family and I were out and about on this 239th Birthday of the Nation, I saw this on an electronic billboard of a business: Home of the Free, Because of the Brave. I very much suspect that if we wish to retain our freedom, it will require a great deal of bravery from a great many of us in the years to come.
IN CONGRESS, July 4, 1776.
The unanimous Declaration of the thirteen united States of America,
When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.–That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, –That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.–Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world. Continue reading
Something for a Fourth of July weekend: Yankee Doodle.
Originally sung by British officers to disparage American troops who fought beside them in the French and Indian War, it was seized upon by Patriots, given endless lyrics, and cheered the patriot troops and civilians during the eight long years of the Revolution. After Lexington and Concord it was reported by Massachusetts newspapers that the British were suddenly not as fond of the song:
“Upon their return to Boston [pursued by the Minutemen], one [Briton] asked his brother officer how he liked the tune now, — ‘Dang them,’ returned he, ‘they made us dance it till we were tired’ — since which Yankee Doodle sounds less sweet to their ears.”
James Cagney did an immortal riff on Yankee Doodle in the musical biopic of composer and actor George M. Cohan in Yankee Doodle Dandy (1942):
Yankee Doodle plays in the background as Cagney at the end of the film, entirely impromptu, dances down the White House staircase:
To the past, or to the future. To an age when thought is free. From the Age of Big Brother, from the Age of the Thought Police, from a dead man – greetings!
― George Orwell, 1984
It seems I made a mistake this morning and woke up in a foreign country where it is always 1984:
Brad Avakian, Commissioner of Oregon’s Bureau of Labor and Industries and acting Minister of Thoughtcrime, wrote that Sweet Cakes owners Aaron and Melissa Klein must “cease and desist from publishing, circulating, issuing or displaying, or causing to be published … any communication to the effect that any of the accommodations … will be refused, withheld from or denied to, or that any discrimination be made against, any person on account of their sexual orientation.”
Examples of symptoms included “acute loss of confidence,” “doubt,” “excessive sleep,” “felt mentally raped, dirty and shameful,” “high blood pressure,” “impaired digestion,” “loss of appetite,” “migraine headaches,” “pale and sick at home after work,” “resumption of smoking habit,” “shock” “stunned,” “surprise,” “uncertainty,” “weight gain” and “worry.”
I am not much of a joiner and I usually go out of my way to avoid becoming a member of an organization. However, I have been a Rotarian for 30 years, and the story of Rotarian Nicholas Winton who died this week at 106 makes me glad I joined:
Independently of Operation Kindertransport (see sidebar), Nicholas Winton set up his own rescue operation. At first, Winton’s office was a dining room table at his hotel in Wenceslas Square in Prague. Anxious parents, who gradually came to understand the danger they and their children were in, came to Winton and placed the future of their children into his hands. Soon, an office was set up on Vorsilska Street, under the charge of Trevor Chadwick. Thousands of parents heard about this unique endeavor and hundreds of them lined up in front of the new office, drawing the attention of the Gestapo. Winton’s office distributed questionnaires and registered the children. Winton appointed Trevor Chadwick and Bill Barazetti to look after the Prague end when he returned to England. Many further requests for help came from Slovakia, a region east of Prague.
Winton contacted the governments of nations he thought could take in the children. Only Sweden and his own government said yes. Great Britain promised to accept children under the age of 18 as long as he found homes and guarantors who could deposit £50 for each child to pay for their return home.
Because he wanted to save the lives of as many of the endangered children as possible, Winton returned to London and planned the transport of children to Great Britain. He worked at his regular job on the Stock Exchange by day, and then devoted late afternoons and evenings to his rescue efforts, often working far into the night. He made up an organization, calling it “The British Committee for Refugees from Czechoslovakia, Children’s Section.” The committee consisted of himself, his mother, his secretary and a few volunteers.
Winton had to find funds to use for repatriation costs, and a foster home for each child. He also had to raise money to pay for the transports when the children’s parents could not cover the costs. He advertised in British newspapers, and in churches and synagogues. He printed groups of children’s photographs all over Britain. He felt certain that seeing the children’s photos would convince potential sponsors and foster families to offer assistance. Finding sponsors was only one of the endless problems in obtaining the necessary documents from German and British authorities.
On March 14, 1939, Winton had his first success: the first transport of children left Prague for Britain by airplane. Winton managed to organize seven more transports that departed from Prague’s Wilson Railway Station. The groups then crossed the English Channel by boat and finally ended their journey at London’s Liverpool Street station. At the station, British foster parents waited to collect their charges. Winton, who organized their rescue, was set on matching the right child to the right foster parents.
The last trainload of children left on August 2, 1939, bringing the total of rescued children to 669. It is impossible to imagine the emotions of parents sending their children to safety, knowing they may never be reunited, and impossible to imagine the fears of the children leaving the lives they knew and their loved ones for the unknown.
On September 1, 1939 the biggest transport of children was to take place, but on that day Hitler invaded Poland, and all borders controlled by Germany were closed. This put an end to Winton’s rescue efforts. Winton has said many times that the vision that haunts him most to this day is the picture of hundreds of children waiting eagerly at Wilson Station in Prague for that last aborted transport.
The significance of Winton’s mission is verified by the fate of that last trainload of children. Moreover, most of the parents and siblings of the children Winton saved perished in the Holocaust. Continue reading
Nor, perchance did the fact which We now recall take place without some design of divine Providence. Precisely at the epoch when the American colonies, having, with Catholic aid, achieved liberty and independence, coalesced into a constitutional Republic the ecclesiastical hierarchy was happily established amongst you; and at the very time when the popular suffrage placed the great Washington at the helm of the Republic, the first bishop was set by apostolic authority over the American Church. The well-known friendship and familiar intercourse which subsisted between these two men seems to be an evidence that the United States ought to be conjoined in concord and amity with the Catholic Church. And not without cause; for without morality the State cannot endure-a truth which that illustrious citizen of yours, whom We have just mentioned, with a keenness of insight worthy of his genius and statesmanship perceived and proclaimed. But the best and strongest support of morality is religion.
Pope Leo XIII
American Catholics, a very small percentage of the population of the 13 colonies, 1.6 percent, were overwhelmingly patriots and played a role in the American Revolution out of all proportion to the small fragment of the American people they represented. Among the Catholics who assumed leadership roles in the fight for our liberty were:
General Stephen Moylan a noted cavalry commander and the first Muster Master-General of the Continental Army.
Colonel John Fitzgerald was a trusted aide and private secretary to General George Washington.
Father Pierre Gibault, Vicar General of Illinois, whose aid was instrumental in the conquest of the Northwest for America by George Rogers Clark.
Thomas Fitzsimons served as a Pennsylvania militia company commander during the Trenton campaign. Later in the War he helped found the Pennsylvania state navy. After the War he was one of the two Catholic signers of the U.S. Constitution in 1787
Colonel Thomas Moore led a Philadelphia regiment in the War.
Major John Doyle led a group of elite riflemen during the War. Continue reading
My bride and I each year travel to Indianapolis for the Gen Con gaming convention which this year will be held on the last week in July. Indianapolis is a lovely city and we have enjoyed our visits there. Back in 1926 an Indianapolis parish priest, John C. Rager, demonstrated that the core of the Declaration of Independence has its roots in Catholic thought.
It will suffice for our purpose to consult, in detail, but two Catholic churchmen who stand out as leading lights for all time. The one is representative of medieval learning and thought, the other stood on the threshold of the medieval and modern world. They are St. Thomas Aquinas of the thirteenth century and the Blessed Cardinal Robert Bellarmine of the sixteenth century (1542-1621). The following comparisons, clause for clause, of the American Declaration of Independence and of excerpts from the political principles of these noted ecclesiastics, evidence striking similarity and identity of political principle.
Equality of man
Declaration of Independence: All men are created equal; they are endowed by their Creator with certain inalienable rights.
Bellarmine: All men are equal, not in wisdom or grace, but in the essence and nature of mankind (De Laicis, c.7) There is no reason why among equals one should rule rather than another (ibid.). Let rulers remember that they preside over men who are of the same nature as they themselves. (De Officus Princ. c. 22). Political right is immediately from God and necessarily inherent in the nature of man (De Laicis, c. 6, note 1).
St. Thomas: Nature made all men equal in liberty, though not in their natural perfections (II Sent., d. xliv, q. 1, a. 3. ad 1).
The function of government
Declaration of Independence: To secure these rights governments are instituted among men.
Bellarmine: It is impossible for men to live together without someone to care for the common good. Men must be governed by someone lest they be willing to perish (De Laicis, c. 6).
St. Thomas: To ordain anything for the common good belongs either to the whole people, or to someone who is the viceregent of the whole people (Summa, la llae, q. 90, a. 3).
The source of power
Declaration of Independence: Governments are instituted among men, deriving their just powers from the consent of the governed.
Bellarmine: It depends upon the consent of the multitude to constitute over itself a king, consul, or other magistrate. This power is, indeed, from God, but vested in a particular ruler by the counsel and election of men (De Laicis, c. 6, notes 4 and 5). The people themselves immediately and directly hold the political power (De Clericis, c. 7).
St. Thomas: Therefore the making of a law belongs either to the whole people or to a public personage who has care of the whole people (Summa, la llae, q. 90, a. 3). The ruler has power and eminence from the subjects, and, in the event of his despising them, he sometimes loses both his power and position (De Erudit. Princ. Bk. I, c. 6).
The right to change the government
Declaration of Independence: Whenever any form of government becomes destructive of these ends, it is the right of the people to alter or abolish it, and to institute a new government…Prudence, indeed, will dictate that governments long established should not be changed for light and transient reasons.
Bellarmine: For legitimate reasons the people can change the government to an aristocracy or a democracy or vice versa (De Laicis, c. 6). The people never transfers its powers to a king so completely but that it reserves to itself the right of receiving back this power (Recognitio de Laicis, c. 6).
St Thomas: If any society of people have a right of choosing a king, then the king so established can be deposed by them without injustice, or his power can be curbed, when by tyranny he abuses his regal power (De Rege et Regno, Bk. I, c. 6).
Go here to read the article. Is there any evidence that Jefferson was familiar with this Catholic thought? There is. In his library at Monticello there is a volume entitled Patriarcha written by the court theologian of James I, Robert Filmer. In this book Filmer defended the divine right of kings and attacked Bellarmine. Karl Maurer gives us the details:
The most interesting aspect of Patriarcha from a Catholic perspective is that the first pages discredit and attack the writings of St. Robert Bellarmine, who was one of the most eloquent and prolific defenders of freedom the Catholic Church has ever produced. It was customary that writers dealing with political and religious controversies begin their books by presenting their nemesis as an anti-thesis, which in Filmer’s case was Bellarmine’s position that political authority is vested in the people and that kings do not rule by divine right, but through the consent of the governed. This was a radical idea in the early 1600’s, though it is widely accepted today.
In Patriarcha, Filmer quotes Bellarmine directly as follows: “Secular or Civil authority (saith he) ‘is instituted by men; it is in the people unless they bestow it on a Prince. This Power is immediately in the Multitude, as in the subject of it; for this Power is in the Divine Law, but the Divine Law hath given this power to no particular man. If the Positive Law be taken away, there is left no Reason amongst the Multitude (who are Equal) one rather than another should bear the Rule over the Rest. Power is given to the multitude to one man, or to more, by the same Law of Nature; for the Commonwealth cannot exercise this Power, therefore it is bound to bestow it upon some One man or some Few. It depends upon the Consent of the multitude to ordain over themselves a King or other Magistrates, and if there be a lawful cause, the multitude may change the Kingdom into an Aristocracy or Democracy’ (St. Robert Bellarmine, Book 3 De Laicis, Chapter 4). Thus far Bellarmine; in which passages are comprised the strength of all that I have read or heard produced for the Natural Liberty of the Subject.” (Patriarcha, page 5.)
Imagine what Jefferson must have been thinking as he read the opening paragraphs of Patriarcha, a direct assault on the Roman Catholic scholarship of Bellarmine:
“Since the time that school divinity (i.e. Catholic Universities) began to flourish, there hath been a common opinion maintained as well by the divines as by the divers of learned men which affirms: ‘Mankind is naturally endowed and born with freedom from all subjection, and at liberty to choose what form of government it please, and that the power which any one man hath over others was at the first by human right bestowed according to the discretion of the multitude.’ This tenet was first hatched in the (Medieval Roman Catholic Universities), and hath been fostered by all succeeding papists for good divinity. The divines also of the reformed churches have entertained it, and the common people everywhere tenderly embrace it as being most plausible to flesh and blood, for that it prodigally distributes a portion of liberty to the meanest of the multitude, who magnify liberty as if the height of human felicity were only to be found in it — never remembering that the desire of liberty was the cause of the fall of Adam.”
There is no doubt that Jefferson, after reading Filmer, must have been struck by Bellarmine’s definition of individual freedom and popular sovereignty. It may come as a surprise to some, but a closer analysis of Bellarmine’s writing and Catholic Church history demonstrates that since 1200 AD, Catholic Church has defended individual rights and freedoms, which eventually led to the abolition of slavery, serfdom, and the rise of popular sovereignty at the expense of absolutist monarchs and tyrannical nobles. Continue reading
KIRK: If my ancestors were forced out of the cities into the deserts, the hills
SPOCK: Yes. I see, Captain. They would’ve learned to wear skins, adopted stoic mannerisms, learned the bow and the lance.
KIRK: Living like the Indians, and finally even looking like the American Indian. American. Yangs? Yanks? Spock, Yankees!
SPOCK: Kohms? Communists? The parallel is almost too close, Captain. It would mean they fought the war your Earth avoided, and in this case, the Asiatics won and took over this planet.
KIRK: But if it were true, all these generations of Yanks fighting to regain their land.
MCCOY: You’re a romantic, Jim.
(A drummer enters. Cloud William stands.)
CLOUD: That which is ours is ours again. It will never be taken from us again.
(A a tattered flag is brought in with great ceremony. Red and white horizontal stripes, with a corner of white stars on blue background. Kirk and the others stand.)
TRACEY: They can be handled, Jim. Together it’ll be easy. I caution you, gentlemen, don’t fight me here. I’ll win. Or at worst, I’ll drag you down with me.
CLOUD: I am Cloud William, chief. Also son of chief. Guardian of the holies, speaker of the holy words, leader of warriors. Many have died, but this is the last of the Kohm places. What is ours is ours again.
(He goes over to the flag and puts his left hand over his heart.)
CLOUD: Aypledgli ianectu flaggen tupep kile for stahn
KIRK: And to the republic for which it stands, one nation under God, indivisible, with liberty and justice for all.
ELDER: He spoke the holy word!
Star Trek, The Omega Glory, March 1, 1968
Shatner the Canadian explains the preamble of the Constitution to us!
One of the “alternate Earth” episodes that became fairly common as the original Star Trek series proceeded, as explained by Hodgkin’s Law of Parallel Planetary Development and limited production budgets, this episode featured an Earth where a cataclysmic war had driven the Americans, the Yangs, out of their cities and into primitive warbands. Chinese Communists, the Kohms, settled in America. Their technology was a few steps higher than the Yangs. The Yangs had been waging a war for generations to drive the Kohms from their land, and the episode coincided with the Yangs taking the last of “the Kohm places”.
Over the generations, the Yangs had forgotten almost all of their history and what little knowledge remained was restricted to priests and chieftains.
“Cloud William: Freedom?
James T. Kirk: Spock.
Spock: Yes, I heard, Captain.
Cloud William: It is a worship word, Yang worship. You will not speak it.
James T. Kirk: Well, well, well. It is… our worship word, too.” Continue reading
A cute video imagining the Declaration of Independence being drafted on Microsoft Word.
John Adams on August 6, 1822 in a letter to Timothy Pickering who had inquired as to how the Declaration came to be drafted responded as follows:
You inquire why so young a man as Mr. Jefferson was placed at the head of the Committee for preparing a Declaration of Independence, I answer; It was the Frankfort advice, to place a Virginian at the head of every thing. Mr. Richard Henry Lee, might be gone to Virginia, to his sick family, for aught I know, but that was not the reason of Mr. Jefferson’s appointment. There were three committees appointed at the same time. One for the Declaration of Independence, another for preparing articles of Confederation, and a other for preparing a treaty to be proposed to France. Mr. Lee was chosen for the Committee of Of Confederation, and it was not thought convenient that the same person should be upon both. Mr. Jefferson came into Congress, in June, 1775, and brought with him a reputation for literature, science, and a happy talent of composition. Writings of his were handed about, remarkable for the peculiar felicity of expression. Though a silent member in Congress, he was so prompt, frank, explicit, and decisive upon committees and in conversation, not even Samuel Adams was more so, that he soon seized upon my heart; and upon this occasion I gave him my vote, and did all in my power to procure the votes of others. I think he had one more vote than any other, and that placed him at the head of the committee. I had the next highest number, and that placed me the second. The committee met, discussed the subject, and then appointed Mr. Jefferson and me to make the draught, I suppose because we were the two first on the list.
The sub-committee met. Jefferson proposed to me to make the draught I said, “l will not.” “You should do it.” “Oh! no.” “Why will you not? You ought do it.” “I will not.” “Why?” “Reasons enough.” “What can be your reasons?” “Reason first–You are a Virginian, and a Virginian ought to appear at the head of this business. Reason second–I am obnoxious, suspected, and unpopular. You are much otherwise. Reason third–You can write ten times better than I can.” “WelI,” said Jefferson, “if you are decided, I will do as well as I can.” “Very well. When you have drawn it up, we will have a meeting.” Continue reading
Hattip to Jon Gabriel who sums up in one word what the Left is always telling the rest of us.
John Nolte at Breitbart reminds us that if we are going to ban flags for being offensive, there is a popular one today that gives offense to a great many Americans:
Under the banner of what is dishonestly called a gay pride or gay “rights” flag, hate, fascism, and intolerance has festered for years, specifically against Christians and conservatives. Under the auspices of a “rights and equality” symbol, Leftists have been on a rampage to take way the rights of others through bullying, lies, and online terrorism.
The list of misdeeds and victims resulting from an increasingly emboldened Big Gay Hate Machine continues to grow.
Under this banner of hate, people are outed against their will, terrorized out of business merely for being Christian, bullied and harassed for thoughtcrimes; moreover, “hate crimes” are being manufactured to keep us divided, Christians are refused service, death threats are hurled, and Christianity is regularly smeared as hate speech.
If individuals wish to fly this symbol of hate, oppression and bigotry on their own property, that is their choice in a free country. It is unconscionable, however, that this symbol of intolerance is allowed to fly above government-owned buildings.
The symbol of bigots who seek to strip others of their First Amendment right to practice their religion has no place on government grounds. Continue reading
When it comes to the Anglican Communion, it’s not only possible to believe anything, it’s also possible to develop a high-church liturgy for everything.
Consider the text of an April 2015 motion proposed by the Diocese of Blackburn for review during the upcoming July 2015 General Synod of the Church of England. The text marks an individual’s gender transition, stating:
…to move on behalf of the Blackburn Diocesan Synod:
“That this Synod, recognising the need for transgender people to be welcomed and affirmed in their parish church, call on the House of Bishops to consider whether some nationally commended liturgical materials might be prepared to mark a person’s gender transition.
Studying the motion, one particularly astute commentor authored a collect for a welcoming/affirming ceremony. The commentor asks: “What will the collect look like?”
Here’s the text:
“Partially mighty God, who makes mistakes by placing female souls with male bodies and male souls with female bodies; we thank you for the gift of surgical techniques which can improve upon your justice. As we place our trust in the ‘social construct of gender fluidity’ rather than the waters of baptism, we claim the goodness of a new name for our transgender (brother/sister) and repent of our cisgender pride. Hail Cobra!”
The essence of humor is a kernel of truth that’s stretched beyond credulity.
This couldn’t possibly be what Pope Francis had in mind when he said “the Roman Catholic Church must be opening and welcoming to those outside of the faith,” is it?
To read the motion authored by the Diocese of Blackburn, click on the following link:
To read Pope Francis’ remarks about the Church being open and welcoming, click on the following link:
To read about the Rev. Megan Rohrer, click on the following link:
To read The Motley Monk’s daily blog, Omnibus, click on the following link:
This year we celebrate the 800th anniversary of Magna Carta, the Great Charter that is the foundation of English liberties that we Americans are heirs to.
Documents like Magna Carta were commonplace in Western Europe during the Middle Ages, when the authority of kings was strictly restricted by nobles, commons and the Church. However, what is unusual about Magna Carta is its vitality. The English never forgot it, and whenever there was political upheaval in ages to come after 1215, the cry of Magna Carta was ever heard.
One of the significant features of Magna Carta is the first paragraph:
(1) FIRST, THAT WE HAVE GRANTED TO GOD, and by this present charter have confirmed for us and our heirs in perpetuity, that the English Church shall be free, and shall have its rights undiminished, and its liberties unimpaired. That we wish this so to be observed, appears from the fact that of our own free will, before the outbreak of the present dispute between us and our barons, we granted and confirmed by charter the freedom of the Church’s elections – a right reckoned to be of the greatest necessity and importance to it – and caused this to be confirmed by Pope Innocent III. This freedom we shall observe ourselves, and desire to be observed in good faith by our heirs in perpetuity.
The one man most important in the struggle to bring Magna Carta about was Cardinal Stephen Langton, Archbishop of Canterbury. King John opposed his appointment as Archbishop by Pope Innocent III in 1207, and the long struggle between King and Cardinal became the centerpiece of the struggle between John and his rebellious Barons, who looked for leadership from Langton, the most brilliant English cleric of his day, and who became the soul of the movement opposing the King. The worst English King confronted the mightiest English Archbishop and the King blinked.
When the Barons forced John into signing Magna Carta, they gave pride of place to the freedom of the Catholic Church that had stood with them in their struggle against a tyrant King. This was typical of the Middle Ages. Fighting over Church-State issues helped develop a tradition in Europe that resistance to encroachment upon rights by the King was not sinful, but rather praise worthy. The King himself was not above the Law, or oaths he had sworn to God, and the Church, in guarding her rights, often became associated with the rights of the nobles and commons, for Kings encroaching upon the rights of the Church, also were often encroaching upon the rights of their subjects.
So when we remember Magna Carta, let us recall the Cardinal who brought it about, and the freedom of the Catholic Church that was at the forefront of the fight for English liberties. Continue reading
Some interesting choices in the above video, but I can’t believe they didn’t include these charges (feel free to add other film charges in the comboxes):
The EU has a flag no one salutes, an anthem no one sings, a president no one can name, a parliament whose powers subtract from those of national legislatures, a bureaucracy no one admires or controls, and rules of fiscal rectitude that no member is penalized for ignoring. It does, however, have in Greece a member whose difficulties are wonderfully didactic.
It cannot be said too often: There cannot be too many socialist smashups. The best of these punish reckless creditors whose lending enables socialists to live, for a while, off other people’s money. The world, which owes much to ancient Athens’s legacy, including the idea of democracy, is indebted to today’s Athens for the reminder that reality does not respect a democracy’s delusions.
Reality always wins out in the end.