Saturday, December 15, 2007

Hyori vids

Don't Love Her

Lee Hyori - Don't Love Her [LIVE]

이효리 (lee hyori) - couch CF

이효리 (lee hyori) - Phone CF

Lee Hyo ri korean liquor Soju CF

Lee Hyori KB Card CF 20

Lee Hyori - KB CF Shoot in New York (Entertainment Relay)

Lee Hyori - Tucson CF (Jealousy)

Lee Hyori - Tucson CF - Jealousy

Lee Hyori - Tucson - After 10 Years

Lee Hyori - Isa Knox CF Interview (ENGLISH SUBBED)

Lee Hyori & Jessica Alba - Isa Knox CF Interview & BTS

Lee Hyori - ISA KNOX CF (the making)

Lee Hyori & Jessica Alba - Isa Knox double effect CF

Lee Hyori(with Jessica Alba) - Isa Knox CF(15s Jessica Ver...

Lee Hyori - Talk Play Love CF (the making)

Lee Hyori Jung Il Woo & Go Ah Ra - Anycall CF

Lee Hyori - Vidal Sassoon CF - Interview

Lee Hyori - Vidal Sassoon CF (Road Interview)

Lee Hyori - Vidal Sassoon CF - House Party

Lee Hyori - Vidal Sassoon CF (the making)

Lee Hyori - Vidal Sassoon CF

Lee Hyori - VSASSOON (Shooting Scene)

Lee Hyori - Hey Girl+TocTocToc (2007 Asia Song Festival)

Lee Hyo ri - Ace Bed

Hyori Lee - Beyonce Dance

Lee Soo Young-KBS2 FM sing Lee Hyori song 10 minute

Lee Hyori - Anycall Photoshoot

Jessica(SNSD) talking to Lee Hyori on the phone


, via M Liccione

Schola SF has updated their website

I think?

Dr. Rao, The Ancient Roots of the Anti-Catholic Mentality

The Ancient Roots of the Anti-Catholic Mentality

New Carthusian CD

for Sarge--more info at the Hermeneutic of Continuity--basically a recording of the entire night office, taken from Into Great Silence

The Full Doctrinal Note (on evangelization)

pdf, via Rorate Caeli

Interesting Christmas greetings image over at AsiaNews

English page

Highlights of the week

On Wednesday, one of the students told me she went to church, which surprised me. I asked her why, and she said, "I don't know how to say it in English." "Tell me in Spanish." And then she said something, but I don't remember saying something like "las Mañanitas". But then remembered that it was the feast of Our Lady of Guadalupe. I asked her, "Are you Catholic?" She didn't understand it the first time, but after I repeated Catholic the second time, she nodded her head. Later that day she said, "It was Mary's birthday," but after I said it wasn't, I think she realized that the feast day commemorates something else.

Thursday, I was saying I would send her to the moon with one of the boys, and she said, "No. I want to go with God." That answer surprised me too. I hope she stays innocent and pious.

Leave it to the parents who donated food items for the class to provide more than enough. I didn't need to get any food on Thursday night at all. Oh well, maybe I will be cured of my craving for Doritos this time around. I didn't request that parents buy healthy items--parents bought capri-sun, hi-c drinks, even soda (7-up and strawberry Fanta)... plus lots of cookies and chips.

I did give away the pencils and holy cards that I got... why are pencils so popular? After all, they get used up... maybe their "cool colors" had something to do with it. More than one student said out loud, "I want pencils." I was taken aback by their greed, and had to remind them that this was not proper, to demand things that are being given freely as gifts. I don't think this is a lesson they can learn in just one minute... heh

It reminds me of that stupid segment on one of the entertainment news programs (Extra or Access Hollywood?) -- "Gimme gimme."

The girls liked the Our Lady of Guadalupe prayer cards... I was planning on giving the "icon" of Christ card w/cross to just one girl, the pious one, but then one of the other girls asked for it. I was going to mull it over a while, but then she offered the Sanrio/Hello Kitto ruler I had given to her in exchange, and she proclaimed, "I like holy things." How can you refuse someone after a statement like that?

This girl... I suspect she has some issues at home. She started holding my hand after recess ended and we were walking back to the class. In another time, that wouldn't be a problem, but now... who wants to be suspected of something nefarious when it should be rather innocent? So I had to separate from her, which was somewhat necessary anyway because I had to yell at the stragglers and talkers in the line. She's been wearing the same pair of pants, with the hole in the left knee area, for the past couple of days... doesn't anyone in her house know how to mend a pair of pants?

The Christmas party started after lunch, and some of the students became hyper either because of a sugar high, or because they thought anything goes since we were having a party. I didn't get a chance to finish handing out presents--I think the naughty kids didn't get anything. I caught one of them stealing a pencil today--I started to have pity on him since he does have some sort of mental problem, but this was too much. I did pull him outside of the classroom to talk to him, but who knows how effective this is. What he needs is a parent conference--and so I left a note for their teacher with this suggestion, but I don't know if she will follow through on it.

One of the other boys loves to talk and be the center of attention. "I like being in photos." I was going to tell him he's like Paris Hilton... he's also seems to be a bit of a dictator on the playground, deciding who can play soccer with him and who gets to be what position.

The kids don't see me as anything more than temporary help, I don't think... some will probably say hi when they see me, others will be rude/uneducated. But what can one really expect from the kids of strangers these days? In a world like this, watching kids at their best can make one forget the crap in the world. (Like the pious girl--I should have suggested that she think about becoming a nun, I wonder what her reaction would have been.) One expects less from kids than from adults, because they're immature, and not really at fault with respect to that condition, unlike adults who are immature...

Zenit: Father Cantalamessa's 2nd Advent Sermon

Father Cantalamessa's 2nd Advent Sermon

John the Baptist: “More Than a Prophet”

VATICAN CITY, DEC. 14, 2007 ( Here is a translation of the second Advent sermon delivered today by Capuchin Father Raniero Cantalamessa, Pontifical Household preacher, in the presence of Benedict XVI and members of the Roman Curia in preparation for Christmas.

* * *

Last time, basing myself on Hebrews 1:1-3, I attempted to sketch the image of Jesus that we get when we compare him to the prophets. But between the time of the prophets and that of Jesus there is a special, pivotal figure: John the Baptist. Nothing in the New Testament illuminates the newness of Christ better than comparison with the Baptist.

The theme of fulfillment, of an epochal turning point, clearly emerges in the texts in which Jesus himself speaks of his relationship to the precursor. Today scholars recognize that these sayings are not inventions of the post-Easter community, but derive their substance from the historical Jesus. Indeed, some of them are inexplicable if they are attributed to the subsequent Christian community.[1]

A reflection on Jesus and John the Baptist is also the best way to put us in tune with the Advent liturgy. In fact, the Gospels of the second and third Sunday of Advent have the figure and message of the precursor at their center. There is a progression in Advent: In the first week the voice that stands out is the prophet Isaiah's, who announces the Messiah from a distance; in the second and third weeks it is that of the Baptist who announces the Christ as present; in the last week the prophet and the precursor give way to the Mother, who carries him in her womb.
1. The great turning point

The most complete text in which Jesus reflects on his relationship to John the Baptist is the Gospel passage that the liturgy has us read next Sunday at Mass. John, in prison, sends his disciples to ask Jesus: "Are you the one who must come or should we wait for another?" (Matthew 11:2-6; Luke 7:19-23).

The preaching of the Rabbi of Nazareth whom he himself had baptized and presented to Israel seems to John to go in a very different direction from the fiery one that he had expected. More than the imminent judgment of God, he preaches the mercy that is present, offered to all, righteous and sinners.

The most significant part of the whole text is the praise that Jesus offers of John after he had answered the question posed by John's disciples: "Why then did you go out? To see a prophet? Yes, I tell you, and more than a prophet [...]. Amen, I say to you, among those born of women there has been none greater than John the Baptist; yet the least in the kingdom of heaven is greater than he. From the days of John the Baptist until now, the kingdom of heaven suffers violence, and the violent are taking it by force. All the prophets and the law prophesied up to the time of John. And if you are willing to accept it, he is Elijah, the one who is to come. Whoever has ears ought to hear" (Matthew 11:11-15).

One thing is made plain by these words: Between the mission of John the Baptist and that of Jesus something so decisive has happened that it constitutes a parting of the waters, so to speak, between two epochs. The focus of history has shifted: That which is important is not in a more or less imminent future but "here and now," that kingdom that is already operative in Christ. Between John's preaching and the preaching of Jesus there is a qualitative leap: The littlest one of the new order is superior to the greatest one of the old order.

The occurrence of this epochal turning point is confirmed in many other contexts in the Gospel. We only need recall such words of Jesus as: "Behold, there is one here greater than Jonah. [...] Behold, there is one here greater than Solomon!" (Matthew 12:41-42). "Blessed are your eyes because they see and your ears because they hear. Truly I say to you, many prophets and righteous men longed to see what you see and did not see it, and longed to hear what you hear and did not hear it!" (Matthew 13:16-17). All of the so-called parables of the kingdom -- one thinks of the treasure in the field and the pearl of great price -- at bottom express the same idea, always in a new and different way: With Jesus, history's decisive hour has struck, in his presence the decision that determines salvation imposes itself.

It was this claim that brought Bultmann's disciples to break with the master. Bultmann included Jesus in Judaism, making him a premise of Christianity but not yet a Christian; he attributed the great turning point to the faith of the post-Easter community. Bornkamm and Conzelmann realized the impossibility of this thesis: The "epochal turning point" already happened in Jesus' preaching. John belonged to the premises and the preparation, but with Jesus we are already in the time of fulfillment.

In his book "Jesus of Nazareth," the Holy Father confirms this conclusion of the most serious and up-to-date exegesis. He writes: "For such a radical collision to occur, provoking the radical step of handing Jesus over to the Romans, something dramatic must have been said or done. The great and stirring events come right at the beginning; the nascent Church could only slowly come to appreciate their full significance, which she came to grasp as, in 'remembering' them, she gradually thought through and reflected on these events [...]. No, the greatness, the dramatic newness, comes directly from Jesus; within the faith and life of the community it is further developed, but not created. In fact, the 'community' would not have even emerged or survived at all unless some extraordinary reality had preceded it."[2]

In Luke's theology it is evident that Jesus occupies the "center of time." With his coming he divided history in two parts, creating an absolute "before" and "after." Today it is becoming common practice, especially in the secular media, to abandon the traditional way of dating events "before Christ" or "after Christ" ("ante Christum natum e post Christum natum") in favor of the more neutral formula of "before the common era" and "common era." It was a decision motivated by a desire not to offend the sensibilities of people and other religions who do not use Christian chronology; in that regard it should be respected, but for Christians there is no question of the decisive role that Christ's coming plays in the religious history of humanity.

2. He will baptize with the Holy Spirit

Now, as is our usual practice, we will pass from the exegetical and theological certainty that has been established to our life today.

The comparison of John the Baptist and Jesus crystallizes in the New Testament in the comparison of the baptism with water and the baptism of the Holy Spirit. "I baptized you with water, but he will baptize you with the Holy Spirit" (Mark 1:8; Matthew 3:11; Luke 3:16). "I did not know him," the precursor says in John's Gospel, "but he who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit'" (John 1:33). And Peter, in the house of Cornelius, says: "And I remembered the word of the Lord how, he said, 'John baptized with water but you shall be baptized with the Holy Spirit'" (Acts 11:16).

What does it mean to say that Jesus is he who baptizes with the Holy Spirit? The expression serves not only to distinguish Jesus' baptism from John's baptism; it serves to distinguish the entire person and work of Christ from that of the precursor. In other words, in all of his work Jesus is the the one who baptizes in the Holy Spirit. Baptism has a metaphorical meaning here; it means to inundate, to completely cover, as water does to bodies that are immersed in it.

Jesus "baptizes in the Holy Spirit" in the sense that he receives and gives the Spirit "without measure" (cf. John 3:34), he "pours out" his Spirit (Acts 2:33) on all of redeemed humanity. The expression refers more to the event of Pentecost than to the sacrament of baptism. "John baptized with water but before many days you will be baptized in the Holy Spirit" (Act 1:5), Jesus tells the disciples, obviously referring to Spirit's descent at Pentecost that would happen in a few days.

The expression "baptize with the Spirit" therefore defines the essential work of the Messiah, which already in the prophets of the Old Testament appears as oriented toward the regeneration of humanity through a great and universal outpouring of the Spirit of God (cf. Joel 3:1ff.). Applying all of this to the life and time of the Church, we must conclude that the risen Jesus baptizes in the Spirit not only in the sacrament of baptism, but, in a different way, also in other moments: in the Eucharist, in listening to the Word and, in general, through all the channels of grace.

If we want, and have enough faith, this very chapel in which we stand can be the cenacle into which the Risen Lord enters, [despite] closed doors, breathes on our faces and says almost begging us: "Receive the Holy Spirit."

St. Thomas Aquinas writes: "There is an invisible mission of the Spirit every time there is a progress in virtue or an augmentation of grace...; when someone moves to a new activity or a new state of grace."[3] The Church's liturgy itself inculcates this. All of its prayers and its hymns to the Holy Spirit begin with the cry, "Come!": "Come, O Creator Spirit!" "Come, Holy Spirit!" And those who pray this way have already at sometime received the Spirit. This means that the Spirit is something that we have received and that we must receive again and again.

3. Baptism in the Spirit

In this context, we must say something about the so-called baptism in the Spirit that for a century has become an experience lived by millions of believers in almost all of the Christian denominations. This is a rite made up of gestures of great simplicity, accompanied by dispositions of repentance and faith in the promise of Christ: "The Father will give the Holy Spirit to those who ask him."

It is a renewal and an activation, not only of baptism and confirmation, but of all the events of grace of one's state in life: priestly ordination, religious profession, marriage. Besides making a good confession, those who are involved prepare by participating in catechism meetings in which they are put again in living and joyful contact with the principal truths and realities of the faith: the love of God, sin, salvation, new life, transformation in Christ, charisms, the fruits of the Spirit. Everything is characterized by a profound fraternal communion.

Sometimes, however, everything happens spontaneously, outside of all formal contexts and it is like being "surprised" by the Holy Spirit. A man gave this testimony: "I was on a plane and I was reading the last chapter of a book on the Holy Spirit. At a certain point it was as if the Holy Spirit came out of the pages of the book and entered into my body. Tears streamed from my eyes. I began to pray. I was overcome by a power quite beyond me."[4]

The most common effect of this grace is that the Holy Spirit passes from being a more or less abstract object of faith, to being a fact of experience. Karl Rahner wrote: "We cannot deny that here below man can have experiences of grace that give him a feeling of liberation, open totally new horizons to him, make a deep impression on him, transform him, shaping, even over a long period of time, his deepest Christian attitude. Nothing prohibits us from calling such experiences baptism in the Spirit."[5]

Precisely through that which is called "baptism in the Spirit," there is an experience of the anointing of the Holy Spirit in prayer, of his power in pastoral ministry, of his consolation in trials, of his guidance in decisions. Before his manifestation in charisms it is thus that he is experienced: as Spirit who interiorly transforms us, gives us a taste of the praise of God, opens our mind to the understanding of the Scriptures, teaches us to proclaim Jesus "Lord" and gives us the courage to assume new and difficult tasks in the service of God and neighbor. This year is the 40th anniversary of the retreat that gave birth, in 1967, to the Charismatic Renewal in the Catholic Church, which is estimated to have touched no fewer than 80 million Catholics in a few decades. This is how one of the people who was present at that first retreat describes the effects of baptism in the Spirit on himself and on the group:

"Our faith has come alive, our believing has become a kind of knowing. Suddenly, the world of the supernatural has become more real than the natural. In brief, Jesus Christ is a real person to us, a real person who is Our Lord and who is active in our lives. [...] Prayer and the sacraments have become truly our daily bread instead of practices which we recognize as 'good for us.' A love of Scripture, a love of the Church I never thought possible, a transformation of our relationships with others, a need and a power of witness beyond all expectation, have all become part of our lives. The initial experience of the baptism in the Spirit was not at all emotional, but life has become suffused with calm, confidence, joy and peace. ... We sang the 'Veni Creator Spiritus' before each conference and meant it. We were not disappointed. We have also been showered with charismata. This also puts us in an ecumenical atmosphere at its best."[6]

We all see with clarity that these are precisely the things that the Church needs today to proclaim the Gospel to a world that has become wayward to the faith and the supernatural. We do not say that everyone is called to experience the grace of a new Pentecost in this way. However, we are all called not to remain outside this "current of grace" that flowed through the post-Conciliar Church. John XXIII spoke, in his time, of "a new Pentecost"; Paul VI went beyond this and spoke of "a perennial Pentecost," a continual Pentecost. It is worthwhile to listen again to the words he pronounced during a general audience:

"On several occasions we have asked about the greatest needs of the Church. [...] What do we feel is the first and last need of this blessed and beloved Church of ours? We must say it, almost trembling and praying, because as you know well, this is the Church's mystery and life: the Spirit, the Holy Spirit. He it is who animates and sanctifies the Church. He is her divine breath, the wind in her sails, the principle of her unity, the inner source of her light and strength. He is her support and consoler, her source of charisms and songs, her peace and her joy, her pledge and prelude to blessed and eternal life. The Church needs her perennial Pentecost; she needs fire in her heart, words on her lips, prophecy in her outlook. [...] The Church needs to rediscover the eagerness, the taste and the certainty of the truth that is hers."[7]

The philosopher Heidegger concluded his analysis of society with the alarmed cry: "Only a god can save us." We Christians know this God who can save us, and who will save us: It is the Holy Spirit! Today something called "aroma therapy" is widely popular. It uses essential oils that emit a perfume to maintain health and as therapy for certain disturbances. The Internet is full of advertising about aroma therapy. There are perfumes for physical maladies, like stress; there are also "perfumes for the soul"; one of these is supposed to help us achieve "interior peace."

Physicians discourage this practice, which is not scientifically confirmed and which in fact, in some cases, provokes counter indications. But what I would like to say is that there is a sure, infallible aroma therapy that does not provoke counter indications: that one made up of a special aroma, the "sacred chrism of the soul" that is the Holy Spirit! St. Ignatius of Antioch wrote: "A perfumed ointment ('myron') was poured upon the Lord's head to breath incorruptibility on the Church!"[8] Only if we also receive this "aroma" can we be "the sweet odor of Christ" in the world (2 Corinthians 2:15).

The Holy Spirit is a specialist above all in healing the sicknesses of marriage and family. Marriage consists in giving oneself to another; it is the sacrament of making oneself a gift. Now, the Holy Spirit is the gift made person; he is the giving of the Father to the Son and the Son to the Father. Where he comes the ability to make oneself a gift is reborn and with it the joy and the beauty of living together for husband and wife. The love of God that he "pours out into our hearts" revives every other expression of love and that of conjugal love in the first place. The Holy Spirit can truly make the family "the principal agent of peace" as the Holy Father defines it in the message for the next World Day of Peace.

There are numerous examples of dead marriages resurrected to new life by the action of the Spirit. I recently received the moving testimony of a couple which I want to show on my television program on the Gospel for the feast of the Baptism of the Lord ...

Naturally, the Spirit also revives the life of consecrated persons, which consists in making one's life a gift and an oblation "of sweet odor" to God for our brothers (cf. Ephesians 5:2).

4. The new prophecy of John the Baptist

Returning to John the Baptist, he can show us how to carry out our prophetic task in today's world. Jesus defines the Baptist as "more than a prophet," but where is the prophecy in his case? The prophets announced a future salvation; John indicates one that is present. In what sense, then, can he be called a prophet? Isaiah, Jeremiah and Ezekiel helped the people to go beyond the barrier of time; John the Baptist helps the people to go beyond the more difficult barrier of contrary appearances, of scandal, of banality and poverty with which the fateful hour manifests itself.

It is easy to believe in something grandiose, divine, when you project into the indefinite future: "in those days," "in the last days," in a cosmic framework, with the heavens that distill sweetness and the earth that opens to allow the Savior to grow. It is more difficult when you have to say: "Look! It is he!" and that of a person about whom people know everything: where he is from, what used to be his job, who is his mother and father.

With the words: "There is one among you whom you do not know!" (John 1:26), John the Baptist has inaugurated the new prophecy, that of the time of the Church, which does not consist in proclaiming a future and distant salvation, but in revealing the hidden presence of Christ in the world. In taking away the veil from the eyes of the people, he upsets the indifference, repeating with Isaiah: "See, I am doing something new! Now it springs forth. Do you not see it?" (cf. Isaiah 43:19).

It is true that 20 centuries have passed and we know many more things about Jesus than about John. But the scandal has not been removed. In John's time the scandal derived from the physical body of Jesus, from his flesh so similar to ours, except in sin. Even today it is his body that causes difficulties and scandalizes: his mystical body, so similar to the rest of humanity, included sin.

"Jesus' testimony," we read in the Book of Revelation, "is the spirit of prophecy" (Revelations 19:10), the spirit of prophecy is required to bear witness to Christ. Is this spirit of prophecy in the Church? Is it cultivated? Or do we believe, implicitly, that we can do without it, depending more on human expedients?

In 1992 there was a retreat for priests in Monterrey, Mexico, on the occasion of the 500th anniversary of the first evangelization of Latin America. There were 1,700 priests and about 70 bishops present. During the homily of the concluding Mass I spoke about the urgent need that the Church has for prophecy. After Communion there was prayer for a new Pentecost in small groups scattered throughout the great basilica. I remained in the presbytery. At a certain moment a young priest came up to me in silence, knelt down in front of me and with a look I will never forget said to me: "Bendígame, Padre, quiero ser profeta de Dios!" -- "Bless me, Father, I want to be a prophet for God!" A chill went down my spine because I saw that he was plainly moved by grace.

We can with humility make that priest's desire our own: "I want to be a prophet for God." Little, unknown to anyone, it does not matter, but one who, as Paul VI said, has fire in his heart, words on his lips, and prophecy in his outlook.

* * *

[1] Cf. J. D.G. Dunn, "Christianity in the Making, I: Jesus Remembered," Eerdmans, 2003, Part 3, Ch. 12.
[2] Benedict XVI, "Jesus of Nazareth," Doubleday, 2007, 324.

[3] St. Thomas Aquinas, "Summa theologiae," I, q. 43, a. 6, ad 2.
[4] In "New Covenant," June, 1984, 12.

[5] K. Rahner, "Erfahrung des Geistes: Meditation auf Pfingsten," Herder, 1977.
[6] Testimony as reported by P. Gallagher Mansfield, "As by a New Pentecost," Steubenville 1992, 25f.

[7] General audience of 29 November 1972 ("Insegnamenti di Paolo VI," Vatican, X, 1210f.).
[8] St. Ignatius of Antioch, "Letter to the Ephesians," 17.

Friday, December 14, 2007

IGN: New Dark Knight synopsis


Zenit: Summary of Doctrinal Note on Evangelization

Summary of Doctrinal Note on Evangelization
"The Missionary Mandate Belongs to the Very Nature of the Church"

VATICAN CITY, DEC. 14, 2007 ( Here are the summary points for the "Doctrinal Note on Some Aspects of Evangelization," which was issued today by the Congregation for the Doctrine of the Faith.

* * *



I. Introduction

1. The Doctrinal Note is devoted principally to an exposition of the Catholic Church's understanding of the Christian mission of evangelization, which is to proclaim the Gospel of Jesus Christ; the word "Gospel" translates "evangelion" in the Greek New Testament. "Jesus Christ was sent by the Father to proclaim the Gospel, calling all people to conversion and faith. ‘Go out into the whole world and preach the Gospel to every creature' (Mk 16,15)." [n. 1]

2. The Doctrinal Note cites Pope John Paul II's Encyclical Letter "The Mission of the Redeemer" in recalling that "‘Every person has the right to hear the Good News [Gospel] of the God who reveals and gives himself in Christ, so that each one can live out in its fullness his or her proper calling.' This right implies the corresponding duty to evangelize." [n. 2]

3. Today there is "a growing confusion" about the Church's missionary mandate. Some think "that any attempt to convince others on religious matters is a limitation of their freedom," suggesting that it is enough to invite people "to act according to their consciences", or to "become more human or more faithful to their own religion", or "to build communities which strive for justice, freedom, peace and solidarity", without aiming at their conversion to Christ and to the Catholic faith.

Others have argued that conversion to Christ should not be promoted because it is possible for people to be saved without explicit faith in Christ or formal incorporation in the Church. Because "of these problems, the Congregation for the Doctrine of the Faith has judged it necessary to public the present Note." [n. 3]

II. Some Anthropological Implications

4. While some forms of agnosticism and relativism deny the human capacity for truth, in fact human freedom cannot be separated from its reference to truth. Human beings are given intellect and will by God that they might come to know and love what is true and good. The ultimate fulfillment of the vocation of the human person is found in accepting the revelation of God in Christ as proclaimed by the Church.

5. This search for truth cannot be accomplished entirely on one's own, but inevitably involves help from others and trust in knowledge that one receives from others. Thus, teaching and entering into dialogue to lead someone in freedom to know and to love Christ is not inappropriate encroachment on human freedom, "but rather a legitimate endeavor and a service capable of making human relationships more fruitful." [n. 5]

6. The communication of truths so that they might be accepted by others is also in harmony with the natural human desire to have others share in one's own goods, which for Catholics includes the gift of faith in Jesus Christ. Members of the Church naturally desire to share with others the faith that has been freely given to them.

7. Through evangelization, cultures are positively affected by the truth of the Gospel. Likewise, through evangelization, members of the Catholic Church open themselves to receiving the gifts of other traditions and cultures, for "Every encounter with another person or culture is capable of revealing potentialities of the Gospel which hitherto may not have been fully explicit and which will enrich the life of Christians and the Church." [n. 6]

8. Any approach to dialogue such as coercion or improper enticement that fails to respect the dignity and religious freedom of the partners in that dialogue has no place in Christian evangelization.

III. Some Ecclesiological Implications

9. "Since the day of Pentecost ... the Gospel, in the power of the Holy Spirit, is proclaimed to all people so that they might believe and become disciples of Christ and members of his Church." "Conversion" is a "change in thinking and of acting," expressing our new life in Christ; it is an ongoing dimension of Christian life.

10. For Christian evangelization, "the incorporation of new members into the Church is not the expansion of a power-group, but rather entrance into the network of friendship with Christ which connects heaven and earth, different continents and ages." In this sense, then, "the Church is the bearer of the presence of God and thus the instrument of the true humanization of man and the world." (n. 9)

11. The Doctrinal Note cites the Second Vatican Council's "Pastoral Constitution on the Church in the Modern World" (Gaudium et Spes) to say that respect for religious freedom and its promotion "must not in any way make us indifferent towards truth and goodness. Indeed, love impels the followers of Christ to proclaim to all the truth which saves." [n.10] This mission of love must be accomplished by both proclamation of the word and witness of life. "Above all, the witness of holiness is necessary, if the light of truth is to reach all human beings. If the word is contradicted by behavior, its acceptance will be difficult." On the other hand, citing Pope Paul VI's Apostolic Exhortation Evangelii nuntiandi, the Note says that "even the finest witness will prove ineffective in the long run, if it is not explained, justified... and made explicit by a clear und unequivocal proclamation of the Lord Jesus." [n. 11]

IV. Some Ecumenical Implications

12. The CDF document points out the important role of ecumenism in the Church's mission of evangelization. Christian divisions can seriously compromise the credibility of the Church's evangelizing mission. The more ecumenism brings about greater unity among Christians, the more effective evangelization will be.

13. When Catholic evangelization takes place in a country where other Christians live, Catholics must take care to carry out their mission with "both true respect for the tradition and spiritual riches of such countries as well as a sincere spirit of cooperation." Evangelization proceeds by dialogue, not proselytism. With non-Catholic Christians, Catholics must enter into a respectful dialogue of charity and truth, a dialogue which is not only an exchange of ideals, but also of gifts, in order that the fullness of the means of salvation can be offered to one's partners in dialogue. In this way, they are led to an ever deeper conversion to Christ.

"In this connection, it needs also to be recalled that if a non-Catholic Christian, for reasons of conscience and having been convinced of Catholic truth, asks to enter into the full communion of the Catholic Church, this is to be respected as the work of the Holy Spirit and as an expression of freedom of conscience and of religion. In such a case, it would not be question of proselytism in the negative sense that has been attributed to this term." [n. 12]

V. Conclusion

14. The Doctrinal Note recalls that the missionary mandate belongs to the very nature of the Church. In this regard it cites Pope Benedict XVI: "The proclamation of and witness to the Gospel are the first service that Christians can render to every person and the entire human race, called as they are to communicate to all God's love, which was fully manifested in Jesus Christ, the one Redeemer of the world." Its concluding sentence contains a quotation from Pope Benedict's first Encyclical Letter "Deus caritas est": "The love which comes from God unites us to him and ‘makes us a we which transcends our divisions and makes us one, until in the end God is all in all (1 Cor 15:28)'."

[01795-02.01] [Original text: English]

Nothing yet at the official Vatican website, as far as I can tell.

Thursday, December 13, 2007

AR: Agriculture: the price of adaptation

Agriculture: the price of adaptation
John Michael Greer, The Archdruid Report
It's becoming increasingly recognized that today's industrial agriculture will stop being viable once cheap abundant fossil fuel becomes a thing of the past. Less often recognized are adaptations already taking place that will allow more sustainable agricultural systems to take its place - but at a price. published December 13, 2007.

Originally published here.

AsiaNews: Pope: St. Paulinus, an example of “communion in the church” and love for the poor.

Pope: St. Paulinus, an example of “communion in the church” and love for the poor.
During his general audience Benedict XVI outlines the figure of the VI century bishop of Nola. A married politician he gave away all of his earthly goods and founded a monastic community in which “the poor felt at home”.

Vatican City (AsiaNews) – A married politician who went on to become a monk, then priest and bishop, St. Paulinus of Nola, was the Father of the Church outlined today by Benedict XVI during his general audience as an “image of an authentic pastor of charity”.

Born in 355 in Bordeaux, the son of an imperial official, Paulinus moved to Campania after brilliant studies, where he became governor and set out on a political career. In charge of public works he oversaw the building of St. Felix’s tomb and was struck by the intense faith with which people honoured him. It is “the encounter with Christ, the starting point of a laborious journey”, at the end of which he converts and affirms that “man without Christ is nothing but dust”.

On returning to his homeland, he marries Therasia, a pious noble woman of Spanish origins and they have a son. He would have lived, the Pope observes, as a “pious layman”, but the following the death of his son appeared to him a sign that God expected more of him. In agreement with his wife, they leave behind them all of their earthly goods for the poor and move to Nola where they lived “in chaste community”. He committed himself to a priestly ministry for the poor and pilgrims. Together with his wife he founded a monastic community. In 409 the Christian community of Nola chose him as their bishop.

He maintained that his gifting his riches to the poor did not mean he despised earthly goods, but rather he had chosen “a far higher use for them, for charity”. To those who admired his gesture he would say that it was “far from representing full conversion”: it is “only the beginning of the stadium race, it is not the goal only the beginning”. Along with his love for charity and the word of God, “in his monastic community the poor felt at home: he did not limit himself to simple acts of charity but welcomed them as if they were Christ himself, he had an entire part of the monastery reserved for them”. It was an exchange of gifts “he called the poor his master, and giving that they were housed on the lower floor he would say that it was a housed built on their prayers”. “Thus it seemed to him that he gave rather than received, because he felt enriched by the exchange of hospitality for the prayerful gratitude of the pilgrims”.

He did not write theological treatise, but poetry, “bathed in the Word of God”. “For me – he wrote – faith is the only form of art, Christ my poetry”. Many of these compositions are dedicated to St Felix, as he was convinced that his intercession granted him the grace of conversion”.

In his works, the “Carmina” and in particular in his “Christmas Carmina” the sense of the Church as a mystery of unity emerges. The Pope notes, “he was a true master”, “a crossroads for the elected”, such as Augustine, Ambrose, Martin and others. Benedict XVI pointed to the friendship between Paulinus and Augustine, seen in their wealthy correspondence, as a model of “communion” for the entire Church. The theology of our times, he explained, has found in his work that idea of the “Gospel of communion as key to approaching the mystery of the Church”, expressed in the Second Vatican Council when it speaks of the Church as an “intimate communion with God”. “Paulinus helps us to feel the Church as a sacrament of intimate union between God and all of us, all of humankind”.


Pope Benedict XVI walks past an image of the Virgin Mary and baby Jesus at the end of a mass celebrated by Cardinal Camillo Ruini, not in picture, for students of Roman Catholic Universities in St. Peter's Basilica, at the Vatican, Thursday, Dec. 13, 2007.(AP Photo/Gregorio Borgia)

From Zenit

Nagasaki Martyrs to Draw Record Crowd

Benedict XVI Mourns Death of Cardinal Stickler

Benedict XVI Gets His Official Portrait

Dr. Fleming on the Oprah and Obama partnership

The Oprah Obama Show

2 on Iraq

Col. Douglas Macgregor, Will Iraq's Great Awakening Lead to a Nightmare?

William Lind, On War #243: Operationalizing Tactical Successes in Iraq

Iowa Republican Presidential debate

NY Times transcript

Tuesday, December 11, 2007

Matt Jenkins, Fluid Values: Battles Over Water Rights

Fluid Values: Battles Over Water Rights
by Matt Jenkins

Ron Paul on the NIE on Iran

Bombed If You Do, Bombed If You Don't

by Ron Paul

CI: TV Star Sung Hyun-ah Marries Businessman

TV Star Sung Hyun-ah Marries Businessman


I found a big spider in the bedroom, about 1.25" long... I put it outside of the house. I think I did the same for another spider of similar size within the last year or so.

My mom thinks I don't eat shellfish and crustaceans because of the fishy smell. Actually I avoid crustaceans usually because they remind me of big bugs. They're all arthropods after all....

Hillenbrand books

Some titles of interest to me:
Theologia Prima: What Is Liturgical Theology?
David Fagerberg, Ph.D.

The Spirit of Celibacy
Johann Adam Möhler, translated by Cyprian Blamires

Wedding Feast of the Lamb: Eucharistic Theology from a Biblical, Historical, and Systematic Perspective
Roch A. Kereszty, O. Cist

Cardinal Reflections on Active Participation in the Liturgy
Francis Cardinal Arinze, Jorge Cardinal Médina, Francis Cardinal George, George Cardinal Pell

The Catholic Priesthood and Women: A Guide to the Teaching of the Church
Sara Butler, MSBT

Apparently, according to the bulletin for the St. Colman's Society for Catholic Liturgy 2008 Conference (posted at NLM) Hillenbrand will be publishing the Proceedings of the 11th International CIEL Colloquium held at Merton College, Oxford, 13–16 September 2006 next year.

Monday, December 10, 2007

Sunday, December 09, 2007

Curiosity killed... the blogger?

From St. Thomas's treatment of curiosity:

Fourthly, when a man studies to know the truth above the capacity of his own intelligence, since by so doing men easily fall into error: wherefore it is written (Sirach 3:22): "Seek not the things that are too high for thee, and search not into things above thy ability . . . and in many of His works be not curious," and further on (Sirach 3:26), "For . . . the suspicion of them hath deceived many, and hath detained their minds in vanity."
This is one of the root dangers of "independent study"--how many bloggers would be better off submitting themselves to a master and not advancing any opinion or initiating a discussion online until they have gained a proper mastery of the science?

As an "intellectual" resource I find the Internet to be limited. Alas we don't have a Socrates or Plato (or Aristotle) to write a biting dialogue criticizing those who would seek to teach and learn through the Internet.

Hayley Westenra vids

Hayley Westenra ft. James Doing-Time to say goodbye, WI 2004

Tonight (Reprise)

Love Changes Everything - Michael Ball and Hayley Westenra

Abide With Me

Mary Did You Know

Ron Paul on The View

The Ultimate Bridezilla movie?

Bride Wars

Another wedding

Niece #1: "Mommy, do you like po po?"
MD: "Of course mommy likes po po. Do you like po po?"
Niece #1: "Yes, I like po po too."

Yesterday I attended the wedding of the daughter of one of my mom's friends, Mrs. C. We were a bit surprised that one of the priests (the daughter's spiritual director) mentioned the annulment the groom had to get in order to be married to her. The bride was really pretty , both in her gown and in her evening dress, though my mom didn't think the wedding dress was a good one for her body type. (The problem: she's too skinny, and the dress didn't flatter her figure enough but hid it instead, according to my mom.)

I'm not sure whom she reminds me of... her Cantonese isn't laan yam (lazy sound)... but for some reason I thought of Chris B.'s ex-girlfriend at Cal. But that can't be right... they don't look alike, and I don't think they sound alike either. I think the bride's Cantonese sounds rather good, so I wouldn't want to associate the two in any sort of way...

The groom has two teenaged children from his previous relationship. Only God knows how perfect this match is... apparently she thinks that she will be able to convert him? When she retires she would like to do charity work for the Church, and so her husband had to make a promise that he would follow her wherever she goes. Her spiritual director (and this was confirmed by her sister's best friend at the dinner table) said that she is rather picky, and he's been there the whole time while she's been looking for "the right one." The sister's best friend said the other guys were a bit too passive... but the groom was more active, and so she and the sister thought, "Hmm, he might have a chance."

The wedding was celebrated at Saint Lawrence the Martyr Church in Santa Clara. (Both Fr. Tony Mancuso and Fr. Mitchell had been pastors at this parish.) The stained glass windows were of the California missions. There was a mensa for an altar--that doesn't bother me so much, but there was no altar cloth! There are a lot of Filipinos at the parish, and the priest is [what seems to me to be] a [typical] Filipino [male]. As for the music used during the nuptial Mass... no comment. The bride's spiritual director is probably the member of a religious order, but I don't know which one. He is currently working in Jamaica? And "naturally," the parish wedding/liturgy coordinators and cantors were women...

My mom wasn't impressed with the food at Dynasty (Vallco); she didn't think much of the food at Dynasty (San Jose) when WillRx's reception was held there several years ago, either. For $1000... one would think the quality of the food would be much better, but... my mom thought everything had no taste, including the shark's fin soup. And the squab/pigeon/baak gaap was too salty. She didn't think the shrimp tasted fresh.

If my mom doesn't like the food, there must be something wrong with it. As I've written before, she's not very picky at all. One is paying more for the ambience than the food.

Our dinner was in VIP room #1. There were two other wedding banquets being held at Dynasty--one was a Vietnamese wedding (with a live band/music-they were rather loud). The other was a Chinese wedding, I believe, though the bride and groom had a placard in front of the rear banquet hall with some of their wedding photos, and in one of them they were dressed up in hanbok, which I thought was a bit odd, since they weren't Korean. I guess Korean wedding hanbok are in style for wedding photos? (Who did their wedding photos? Some local Asian/Chinese wedding photographer?) The bride was rather pretty, I wouldn't have minded crashing that banquet... The wedding guests seemed like typical Chinese [fobs]...

At our table was the 80 (90?)-something year-old bf of some Taiwanese woman. He reminded me a lot of my mother's loh tau, very social and very talkative, and having an opinion on everything, which he doesn't mind sharing. My mother said she wouldn't trust a guy like that, he might talk any woman into bed with him. heh. I don't think I would trust him either, but for different reasons...

It was difficult for the parents of the bride to get a precise headcount--people were saying they were going to go (and then cancelling, or just not showing up), and so on... bah. What's wrong with these people!

The students in my class are supposed to be memorizing May and November of Chicken Soup with Rice. And here I am drinking chicken soup with rice, my second soup of the day.

On St. John the Baptist

On St. John the Baptist

"The Great Prophet Asks Us to Prepare the Way of the Lord"

VATICAN CITY, DEC. 9, 2007 ( Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.

* * *

Dear Brothers and Sisters in Christ!

Yesterday, on the Solemnity of the Immaculate Conception, the liturgy invited us to turn our gaze to Mary, mother of Jesus and our mother, Star of Hope for every man. Today, the second Sunday of Advent, the liturgy presents us with the austere figure of the precursor, whom the evangelist Matthew introduces in this way: "John the Baptist appeared, preaching in the desert of Judea and saying, ‘Repent, for the kingdom of heaven is at hand'" (Matthew 3:1-2).

His mission was to smooth out the roads before the Messiah, calling the people of Israel to repent of their sins and to correct every iniquity. John the Baptist announced the imminent judgment with demanding words: "Every tree that does not produce good fruit will be cut down and thrown into the fire" (Matthew 3:10). He challenged the hypocrisy of those who felt secure simply because they belonged to the chosen people: Before God, he said, no one has a right to boast, but must bear "good fruit as evidence of conversion" (Matthew 3:8).

As we pursue the journey of Advent, as we prepare to celebrate the birth of Christ, John the Baptist's call to conversion resounds in our communities. It is a pressing invitation to open our hearts and welcome the Son of God who comes into our midst to make the divine judgment manifest.

The Father, writes the evangelist John, judges no one, but rather has entrusted the power to judge to the Son of Man (cf. John 5:22, 27). And it is today, in the present, that our future destiny is at stake; it is the concrete way we conduct ourselves in this life that decides our eternal fate. At the sunset of our days on earth, at the moment of death, we will be evaluated according to whether or not we resemble the Child who is about to be born in the lowly cave in Bethlehem, since he is the criterion by which God measures humanity.

The heavenly Father, who in the birth of his only-begotten Son manifests his merciful love to us, calls us to follow in his footsteps, making our existence, as he did, a gift of love. And the fruits of love are the "good fruits of conversion" to which John the Baptist refers, when he directs his pointed words at the Pharisees and Sadducees who were in the crowds at Christ's baptism.

Through the Gospel, John the Baptist continues to speak down the centuries, to every generation. His clear and hard words are more than ever salutary for us men and women of today, in whom even the way to live and perceive Christmas is, unfortunately, very often affected by a materialistic mentality.

The "voice" of the great prophet asks us to prepare the way of the Lord who comes in the deserts of today, external and interior deserts, thirsty for the living water that is Christ.

May the Virgin Mary guide us to a true conversion of heart, that we may make the choices necessary to make our mentalities to be in tune with the Gospel.

[Translation by Joseph G. Trabbic]

[After the Angelus the Holy Father spoke the following words in English:]

I extend a warm welcome to all the English-speaking pilgrims and visitors present at today's Angelus. In this holy season of Advent, I pray that the glory of the Lord's coming will fill your hearts with redeeming hope. Upon you and your loved ones, I invoke the grace and peace of Jesus Christ!

© Copyright 2007 -- Libreria Editrice Vaticana

The Immaculate Conception

The Immaculate Conception

"Sign of Sure Hope and Solace to the People of God"

VATICAN CITY, DEC. 9, 2007 ( Here is a translation of the address Benedict XVI delivered Saturday before reciting the midday Angelus with several thousand people gathered in St. Peter's Square on the feast of the Immaculate Conception.

* * *

Dear Brothers and Sisters!

The star of Mary Immaculate shines down on the path of Advent. She is the "sign of sure hope and solace to the people of God during its sojourn on earth" ("Lumen Gentium," 68). To reach Jesus, the true light, the sun that has dissipated all the darkness of history, we need human persons near to us who reflect Christ's light and thus illuminate the road to be taken. What person is more luminous than Mary? Who can be for us better than her the star of hope, the sunrise that proclaims the day of salvation (cf. "Spe Salvi," 49)?

For this reason the liturgy brings us to celebrate today, as we approach Christmas, the solemn feast of the Immaculate Conception of Mary: The mystery of God's grace overshadowed from the first moment of her existence this creature who was destined to be the Mother of the Redeemer, preserving her from the contagion of original sin. Gazing upon her, we recognize the height and beauty of God's project for every man: becoming holy and immaculate in love (cf. Ephesians 1:4), in the image of our Creator.

What a great gift to have Mary Immaculate as mother! A mother shining with beauty, transparent to God's love. I think of the young people of today, growing up in an environment saturated by messages that propose false models of happiness. These young men and women run the risk of losing hope because they often seem orphans of true love, the love that fills life with meaning and joy. This was a theme dear to my venerable predecessor, Pope John Paul II, who many times proposed Mary as "Mother of Love" to the young people of our time.

Not a few experiences tell us that young people, adolescents and even children are easy victims of the corruption of love, deceived by unscrupulous adults, who, lying to them and to themselves, draw them into the dead ends of consumerism. Even the most sacred realities, such as the human body, temple of the God of love and life, become objects of consumption; and this happens earlier and earlier, already in pre-adolescence. How sad it is when the young lose wonder, the enchantment of the best sentiments, the value of respect for the body, manifestation of the person and his inscrutable mystery!

Mary, the Immaculate one, whom we contemplate in her beauty and holiness, calls us back to all this. On the cross, Jesus entrusts her to John and to all the disciples (cf. John 19:27), and from that moment she became Mother for all humanity, Mother of Hope. We address our prayer to her with faith as we are in our heart on spiritual pilgrimage to Lourdes, where on this very day a special jubilee year has begun on the occasion of the 150th anniversary of Mary's appearances in the grotto of Massabielle. Mary Immaculate, "star of the sea, shine upon us and guide us on our way!" ("Spe Salvi," 50).

[Translation by Joseph G. Trabbic]

© Copyright 2007 -- Libreria Editrice Vaticana

HK45 now listed at the HK website

Sarge alerts us to the new page at the HK USA website.

Sarge is thinking of getting the compact version.