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Friday, June 28, 2013

EWTN Press Release: HHS Mandate Final Rule

EWTN’s Statement On The
Final Rule for the HHS Mandate

Irondale, AL – Today, the Department of Health and Human Services issued a final rule for the contraception mandate portion of the Patient Protection and Affordable Care Act (PPACA).  EWTN and its attorneys are still assessing this final rule, but our initial analysis has been disappointing. 

“The final rule issued today is inadequate because it appears to have changed nothing,” said EWTN President & Chief Executive Officer Michael P. Warsaw.

Specifically, it imposes the same narrow definition of a church, does not expand the exemption beyond churches, and still provides a meaningless “accommodation.” In short, it appears to have ignored the unprecedented number of public comments made against this HHS Mandate.

The proposed rule released in February of 2013 separated organizations into churches, eligible organizations, and everyone else. Under that proposed rule, religious organizations were fully exempt, eligible organizations received an accommodation, and everyone else was mandated to pay for abortion-causing drugs, contraceptives, and voluntary sterilization procedures. EWTN filed public comments strongly arguing that these services and drugs are not health care, are validly objectionable on grounds other than religious beliefs, and that the rule was faulty for allowing only churches to be fully exempt while leaving organizations like EWTN on shaky ground, unable to reliably determine if it even qualifies as an eligible organization. The proposed rule also failed to show that the “accommodation” provided for eligible organizations did anything to actually accommodate reasonable objection to the mandated services.

Despite this news, we are encouraged by the recent court victories for Tyndale Publishers and Hobby Lobby because these cases demonstrate that the rule unfairly limits religious liberty and first amendment rights. EWTN and its attorneys at the Becket Fund for Religious Liberty will continue to assess the options at this time.

Said Warsaw: “EWTN remains committed to fighting this senseless mandate.” 

EWTN Global Catholic Network, in its 32nd year, is available in over 225
million television households in more than 140 countries and territories. With its direct broadcast satellite television and radio services, AM & FM radio networks, worldwide short-wave radio station, Internet website www.ewtn.com, electronic and print news services, and publishing arm, EWTN is the largest religious media network in the world.

Sunday, June 23, 2013

Penance and the Rosary

Going to Confession you can never be sure just what penance a priest will give you.  Sometimes one priest will seem to always tell you the same thing and you might make the mistake of falling into the routine of committing the same sins week after week and then doing the same penance without even thinking about it.  If you keep committing the same sins and doing the same penance perhaps you might stop and contemplate that YOU aren't doing the penance correctly.

Do you run through ten Hail Mary's and five Our Father's to simply finish the penance given to you?  If so, you've lost much and probably haven't learned a thing.

Confession is for our healing, Penance is for our growth and strength against temptation.  The priest can heal our relationship with God if we confess our sins WHOLE heartedly and with sorrow for offending God - that's Absolution.  When we are absolved of our sins our relationship with God is healed.  The wounds that sin inflicted on our souls Confession heals.  Those healed wounds are made stronger with our Penance by the Grace of God. 
Embrace your Penance as a gift of love from God Himself.  It is love and strength given to you for your help.  Don't rush through it.  Take your time, talk with God and remember to SHUT UP so you can hear God speaking gently into your hearts.  Telling you how much He loves you and is pleased with you for participating in His Sacraments.  When we repent the very angels in heaven celebrate! [Luke 15:10]

I've never publically shared my personal experiences with Confession before, but today I am going to because I feel it may help other parents and perhaps inspire other priests to follow what a priest recently gave me for a Penance.  Generally speaking, near the end of my Confession, I conveyed to the priest a worry I have about raising Godly children in today's secular, sexual, drug addicted society.  'What's a parent to do?' I asked.

Father said to me (something that should be obvious but wasn't)... 'If you want Godly children, be a Godly woman in all things.  When you suffer, suffer with joy because Christ allows it for a reason that you don't have to know, only trust in Jesus to know.  Trust Him in good and bad because He loves you and died for you. Give Him praise always, during that suffering and in times of happiness, always praise Jesus.  Now go home and for your Penance you are to pray the rosary with your entire family."

:::blink*blink:::

The rosary?  With everyone?

I'd never been given a Penance that I had to involve others in to complete.  I was surprised, but very happy because I had just recently been thinking of the old saying "The family that prays together, stays together."  A saying that I had heard decades ago, and learned some years later is from a Catholic priest named Fr. Peyton.

Father Patrick Peyton - "The family that prays together, stays together."



Returning home from Confession that day, I gathered my family at our home altar (if you don't have one, I highly recommend them).  I lit all the candles on the altar along with the incense (which I love) and together with one of my children kneeling on our kneeler before the altar (the rest of us seated) we all prayed the rosary together for the first time outside of our parish as a family.  What joy!  It was wonderful and something I am intending to practice in my family more often.

Friday, June 21, 2013

Send this to Catholic Politicians everywhere!!

     Apparently many of our American Bishops either don't know this document or refuse to share it with Catholics and in particular Catholic politicians.  Because [some of ] our Bishops are such failures at educating and correcting wayward/clueless/unrepentant Catholics about what the Church actually teaches, it must fall to ALL OTHER Catholics to share Church teaching and educate other Catholics. 
   
   **Please share this article from the Vatican... put it on Facebook, tweet it on Twitter, email it to family and friends and don't forget to share it with the Nancy Pelosi and Joe Biden's in our government.  God bless you all for sharing our wonderful Catholic faith... 

CONGREGATION FOR THE DOCTRINE OF THE FAITH
CONSIDERATIONS REGARDING PROPOSALS
TO GIVE LEGAL RECOGNITION
TO UNIONS
BETWEEN HOMOSEXUAL PERSONS


INTRODUCTION
1. In recent years, various questions relating to homosexuality have been addressed with some frequency by Pope John Paul II and by the relevant Dicasteries of the Holy See.(1) Homosexuality is a troubling moral and social phenomenon, even in those countries where it does not present significant legal issues. It gives rise to greater concern in those countries that have granted or intend to grant – legal recognition to homosexual unions, which may include the possibility of adopting children. The present Considerations do not contain new doctrinal elements; they seek rather to reiterate the essential points on this question and provide arguments drawn from reason which could be used by Bishops in preparing more specific interventions, appropriate to the different situations throughout the world, aimed at protecting and promoting the dignity of marriage, the foundation of the family, and the stability of society, of which this institution is a constitutive element. The present Considerations are also intended to give direction to Catholic politicians by indicating the approaches to proposed legislation in this area which would be consistent with Christian conscience.(2) Since this question relates to the natural moral law, the arguments that follow are addressed not only to those who believe in Christ, but to all persons committed to promoting and defending the common good of society.

I. THE NATURE OF MARRIAGE
AND ITS INALIENABLE CHARACTERISTICS
2. The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognized as such by all the major cultures of the world. Marriage is not just any relationship between human beings. It was established by the Creator with its own nature, essential properties and purpose.(3) No ideology can erase from the human spirit the certainty that marriage exists solely between a man and a woman, who by mutual personal gift, proper and exclusive to themselves, tend toward the communion of their persons. In this way, they mutually perfect each other, in order to cooperate with God in the procreation and upbringing of new human lives.
3. The natural truth about marriage was confirmed by the Revelation contained in the biblical accounts of creation, an expression also of the original human wisdom, in which the voice of nature itself is heard. There are three fundamental elements of the Creator's plan for marriage, as narrated in the Book of Genesis.
In the first place, man, the image of God, was created “male and female” (Gen 1:27). Men and women are equal as persons and complementary as male and female. Sexuality is something that pertains to the physical-biological realm and has also been raised to a new level – the personal level – where nature and spirit are united.
Marriage is instituted by the Creator as a form of life in which a communion of persons is realized involving the use of the sexual faculty. “That is why a man leaves his father and mother and clings to his wife and they become one flesh” (Gen 2:24).
Third, God has willed to give the union of man and woman a special participation in his work of creation. Thus, he blessed the man and the woman with the words “Be fruitful and multiply” (Gen 1:28). Therefore, in the Creator's plan, sexual complementarity and fruitfulness belong to the very nature of marriage.
Furthermore, the marital union of man and woman has been elevated by Christ to the dignity of a sacrament. The Church teaches that Christian marriage is an efficacious sign of the covenant between Christ and the Church (cf. Eph 5:32). This Christian meaning of marriage, far from diminishing the profoundly human value of the marital union between man and woman, confirms and strengthens it (cf. Mt 19:3-12; Mk 10:6-9).
4. There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God's plan for marriage and family. Marriage is holy, while homosexual acts go against the natural moral law. Homosexual acts “close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved”.(4)
Sacred Scripture condemns homosexual acts “as a serious depravity... (cf. Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10). This judgment of Scripture does not of course permit us to conclude that all those who suffer from this anomaly are personally responsible for it, but it does attest to the fact that homosexual acts are intrinsically disordered”.(5) This same moral judgment is found in many Christian writers of the first centuries(6) and is unanimously accepted by Catholic Tradition.
Nonetheless, according to the teaching of the Church, men and women with homosexual tendencies “must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided”.(7) They are called, like other Christians, to live the virtue of chastity.(8) The homosexual inclination is however “objectively disordered”(9) and homosexual practices are “sins gravely contrary to chastity”.(10)

II. POSITIONS ON THE PROBLEM
OF HOMOSEXUAL UNIONS
5. Faced with the fact of homosexual unions, civil authorities adopt different positions. At times they simply tolerate the phenomenon; at other times they advocate legal recognition of such unions, under the pretext of avoiding, with regard to certain rights, discrimination against persons who live with someone of the same sex. In other cases, they favour giving homosexual unions legal equivalence to marriage properly so-called, along with the legal possibility of adopting children.
Where the government's policy is de facto tolerance and there is no explicit legal recognition of homosexual unions, it is necessary to distinguish carefully the various aspects of the problem. Moral conscience requires that, in every occasion, Christians give witness to the whole moral truth, which is contradicted both by approval of homosexual acts and unjust discrimination against homosexual persons. Therefore, discreet and prudent actions can be effective; these might involve: unmasking the way in which such tolerance might be exploited or used in the service of ideology; stating clearly the immoral nature of these unions; reminding the government of the need to contain the phenomenon within certain limits so as to safeguard public morality and, above all, to avoid exposing young people to erroneous ideas about sexuality and marriage that would deprive them of their necessary defences and contribute to the spread of the phenomenon. Those who would move from tolerance to the legitimization of specific rights for cohabiting homosexual persons need to be reminded that the approval or legalization of evil is something far different from the toleration of evil.
In those situations where homosexual unions have been legally recognized or have been given the legal status and rights belonging to marriage, clear and emphatic opposition is a duty. One must refrain from any kind of formal cooperation in the enactment or application of such gravely unjust laws and, as far as possible, from material cooperation on the level of their application. In this area, everyone can exercise the right to conscientious objection.

III. ARGUMENTS FROM REASON AGAINST LEGAL
RECOGNITION OF HOMOSEXUAL UNIONS
6. To understand why it is necessary to oppose legal recognition of homosexual unions, ethical considerations of different orders need to be taken into consideration.
From the order of right reason
The scope of the civil law is certainly more limited than that of the moral law,(11) but civil law cannot contradict right reason without losing its binding force on conscience.(12) Every humanly-created law is legitimate insofar as it is consistent with the natural moral law, recognized by right reason, and insofar as it respects the inalienable rights of every person.(13) Laws in favour of homosexual unions are contrary to right reason because they confer legal guarantees, analogous to those granted to marriage, to unions between persons of the same sex. Given the values at stake in this question, the State could not grant legal standing to such unions without failing in its duty to promote and defend marriage as an institution essential to the common good.
It might be asked how a law can be contrary to the common good if it does not impose any particular kind of behaviour, but simply gives legal recognition to a de facto reality which does not seem to cause injustice to anyone. In this area, one needs first to reflect on the difference between homosexual behaviour as a private phenomenon and the same behaviour as a relationship in society, foreseen and approved by the law, to the point where it becomes one of the institutions in the legal structure. This second phenomenon is not only more serious, but also assumes a more wide-reaching and profound influence, and would result in changes to the entire organization of society, contrary to the common good. Civil laws are structuring principles of man's life in society, for good or for ill. They “play a very important and sometimes decisive role in influencing patterns of thought and behaviour”.(14) Lifestyles and the underlying presuppositions these express not only externally shape the life of society, but also tend to modify the younger generation's perception and evaluation of forms of behaviour. Legal recognition of homosexual unions would obscure certain basic moral values and cause a devaluation of the institution of marriage.
From the biological and anthropological order
7. Homosexual unions are totally lacking in the biological and anthropological elements of marriage and family which would be the basis, on the level of reason, for granting them legal recognition. Such unions are not able to contribute in a proper way to the procreation and survival of the human race. The possibility of using recently discovered methods of artificial reproduction, beyond involv- ing a grave lack of respect for human dignity,(15) does nothing to alter this inadequacy.
Homosexual unions are also totally lacking in the conjugal dimension, which represents the human and ordered form of sexuality. Sexual relations are human when and insofar as they express and promote the mutual assistance of the sexes in marriage and are open to the transmission of new life.
As experience has shown, the absence of sexual complementarity in these unions creates obstacles in the normal development of children who would be placed in the care of such persons. They would be deprived of the experience of either fatherhood or motherhood. Allowing children to be adopted by persons living in such unions would actually mean doing violence to these children, in the sense that their condition of dependency would be used to place them in an environment that is not conducive to their full human development. This is gravely immoral and in open contradiction to the principle, recognized also in the United Nations Convention on the Rights of the Child, that the best interests of the child, as the weaker and more vulnerable party, are to be the paramount consideration in every case.
From the social order
8. Society owes its continued survival to the family, founded on marriage. The inevitable consequence of legal recognition of homosexual unions would be the redefinition of marriage, which would become, in its legal status, an institution devoid of essential reference to factors linked to heterosexuality; for example, procreation and raising children. If, from the legal standpoint, marriage between a man and a woman were to be considered just one possible form of marriage, the concept of marriage would undergo a radical transformation, with grave detriment to the common good. By putting homosexual unions on a legal plane analogous to that of marriage and the family, the State acts arbitrarily and in contradiction with its duties.
The principles of respect and non-discrimination cannot be invoked to support legal recognition of homosexual unions. Differentiating between persons or refusing social recognition or benefits is unacceptable only when it is contrary to justice.(16) The denial of the social and legal status of marriage to forms of cohabitation that are not and cannot be marital is not opposed to justice; on the contrary, justice requires it.
Nor can the principle of the proper autonomy of the individual be reasonably invoked. It is one thing to maintain that individual citizens may freely engage in those activities that interest them and that this falls within the common civil right to freedom; it is something quite different to hold that activities which do not represent a significant or positive contribution to the development of the human person in society can receive specific and categorical legal recognition by the State. Not even in a remote analogous sense do homosexual unions fulfil the purpose for which marriage and family deserve specific categorical recognition. On the contrary, there are good reasons for holding that such unions are harmful to the proper development of human society, especially if their impact on society were to increase.
From the legal order
9. Because married couples ensure the succession of generations and are therefore eminently within the public interest, civil law grants them institutional recognition. Homosexual unions, on the other hand, do not need specific attention from the legal standpoint since they do not exercise this function for the common good.
Nor is the argument valid according to which legal recognition of homosexual unions is necessary to avoid situations in which cohabiting homosexual persons, simply because they live together, might be deprived of real recognition of their rights as persons and citizens. In reality, they can always make use of the provisions of law – like all citizens from the standpoint of their private autonomy – to protect their rights in matters of common interest. It would be gravely unjust to sacrifice the common good and just laws on the family in order to protect personal goods that can and must be guaranteed in ways that do not harm the body of society.(17)

IV. POSITIONS OF CATHOLIC POLITICIANS
WITH REGARD TO LEGISLATION IN FAVOUR
OF HOMOSEXUAL UNIONS
10. If it is true that all Catholics are obliged to oppose the legal recognition of homosexual unions, Catholic politicians are obliged to do so in a particular way, in keeping with their responsibility as politicians. Faced with legislative proposals in favour of homosexual unions, Catholic politicians are to take account of the following ethical indications.
When legislation in favour of the recognition of homosexual unions is proposed for the first time in a legislative assembly, the Catholic law-maker has a moral duty to express his opposition clearly and publicly and to vote against it. To vote in favour of a law so harmful to the common good is gravely immoral.
When legislation in favour of the recognition of homosexual unions is already in force, the Catholic politician must oppose it in the ways that are possible for him and make his opposition known; it is his duty to witness to the truth. If it is not possible to repeal such a law completely, the Catholic politician, recalling the indications contained in the Encyclical Letter Evangelium vitae, “could licitly support proposals aimed at limiting the harm done by such a law and at lessening its negative consequences at the level of general opinion and public morality”, on condition that his “absolute personal opposition” to such laws was clear and well known and that the danger of scandal was avoided.(18) This does not mean that a more restrictive law in this area could be considered just or even acceptable; rather, it is a question of the legitimate and dutiful attempt to obtain at least the partial repeal of an unjust law when its total abrogation is not possible at the moment.

CONCLUSION
11. The Church teaches that respect for homosexual persons cannot lead in any way to approval of homosexual behaviour or to legal recognition of homosexual unions. The common good requires that laws recognize, promote and protect marriage as the basis of the family, the primary unit of society. Legal recognition of homosexual unions or placing them on the same level as marriage would mean not only the approval of deviant behaviour, with the consequence of making it a model in present-day society, but would also obscure basic values which belong to the common inheritance of humanity. The Church cannot fail to defend these values, for the good of men and women and for the good of society itself.
The Sovereign Pontiff John Paul II, in the Audience of March 28, 2003, approved the present Considerations, adopted in the Ordinary Session of this Congregation, and ordered their publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 3, 2003, Memorial of Saint Charles Lwanga and his Companions, Martyrs.
Joseph Card. Ratzinger
Prefect
Angelo Amato, S.D.B.
Titular Archbishop of Sila
Secretary


NOTES
(1) Cf. John Paul II, Angelus Messages of February 20, 1994, and of June 19, 1994; Address to the Plenary Meeting of the Pontifical Council for the Family (March 24, 1999); Catechism of the Catholic Church, Nos. 2357-2359, 2396; Congregation for the Doctrine of the Faith, Declaration Persona humana (December 29, 1975), 8; Letter on the pastoral care of homosexual persons (October 1, 1986); Some considerations concerning the response to legislative proposals on the non-discrimination of homosexual persons (July 24, 1992); Pontifical Council for the Family, Letter to the Presidents of the Bishops' Conferences of Europe on the resolution of the European Parliament regarding homosexual couples (March 25, 1994); Family, marriage and “de facto” unions (July 26, 2000), 23.
(2) Cf. Congregation for the Doctrine of the Faith, Doctrinal Note on some questions regarding the participation of Catholics in political life (November 24, 2002), 4.
(3) Cf. Second Vatican Council, Pastoral Constitution Gaudium et spes, 48.
(4) Catechism of the Catholic Church, No. 2357.
(5) Congregation for the Doctrine of the Faith, Declaration Persona humana (December 29, 1975), 8.
(6) Cf., for example, St. Polycarp, Letter to the Philippians, V, 3; St. Justin Martyr, First Apology, 27, 1-4; Athenagoras, Supplication for the Christians, 34.
(7) Catechism of the Catholic Church, No. 2358; cf. Congregation for the Doctrine of the Faith, Letter on the pastoral care of homosexual persons (October 1, 1986), 10.
(8) Cf. Catechism of the Catholic Church, No. 2359; cf. Congregation for the Doctrine of the Faith, Letter on the pastoral care of homosexual persons (October 1, 1986), 12.
(9) Catechism of the Catholic Church, No. 2358.
(10) Ibid., No. 2396.
(11) Cf. John Paul II, Encyclical Letter Evangelium vitae (March 25, 1995), 71.
(12) Cf. ibid., 72.
(13) Cf. St. Thomas Aquinas, Summa Theologiae, I-II, q. 95, a. 2.
(14) John Paul II, Encyclical Letter Evangelium vitae (March 25, 1995), 90.
(15) Cf. Congregation for the Doctrine of the Faith, Instruction Donum vitae (February 22, 1987), II. A. 1-3.
(16) Cf. St. Thomas Aquinas, Summa Theologiae, II-II, q. 63, a.1, c.
(17) It should not be forgotten that there is always “a danger that legislation which would make homosexuality a basis for entitlements could actually encourage a person with a homosexual orientation to declare his homosexuality or even to seek a partner in order to exploit the provisions of the law” (Congregation for the Doctrine of the Faith, Some considerations concerning the response to legislative proposals on the non-discrimination of homosexual persons [July 24, 1992], 14).

Wednesday, June 5, 2013

EWTN Press Release: Interview with "Exorcist" Author and more...

EWTN: How Welsh Catholics Kept the Faith Despite Centuries of Persecution

Plus a Roundtable on Same-Sex Marriage,
Interview with “Exorcist” Author, & More

Irondale, AL – Faith saves Wales! The first in a three-part miniseries covers centuries of Welsh history, when Wales was alternately persecuted for and prospered because of its Catholic faith. Discover the rich tapestry of Europe’s Catholic History in “Wales—the Golden Thread of Faith!” Airs 6:30 p.m. ET, Monday, June 10—only on EWTN! 
 
Stop the presses! Editor-in-Chief Jeanette DeMelo of “The National Catholic Register” delivers exclusive insight on what it’s like to manage a Catholic newspaper in an extremely secular field. Get the inside scoop when Fr. Mitch Pacwa hosts “EWTN Live” at 8 p.m. ET, Wednesday, June 5—only on EWTN!
 
Don’t let missing this EWTN exclusive interview haunt you!  Lead Anchor Raymond Arroyo interviews legendary screenwriter and author of “The Exorcist” William P. Blatty on why he submitted a cannon law petition questioning the Catholic identity of his alma mater, Georgetown University. Tune in to “The World Over” when it airs LIVE at 8 p.m. E.T. Thursday, June 6 – exclusively on EWTN.
 
Another little birdie just might be helping you discern your vocation! The Holy Spirit gets a helping hand from Fr. Jeffrey Kirby as he explains to “Life on the Rock” Co-hosts Fr. Mark and Doug Barry how he uses Social Media sites like Twitter and Facebook to reach out to those considering the priesthood! You’re sure to “like” this episode of “Life on the Rock,” LIVE at 10 p.m. ET, Thursday June 6—exclusively on EWTN!
 
It’s never too late to answer God’s call! Author Rhonda Chervin presents the unique stories of 14 men who became priests much later in their lives. Join Host Doug Keck for “EWTN Bookmark” at 9:30 a.m. ET, Sunday, June 9—and be sure to pick up “Last Call: Fourteen Men who Dared to Answer” from EWTN Religious Catalogue! (http://bit.ly/12r1Iz4)
 
Spend your “knight” with the roundtable! Host Colin Donovan gathers the EWTN theology team for a discussion concerning the Church’s position on same-sex marriage. Don’t miss your chance to sit with the “Theology Roundtable” at 10 p.m. ET, Sunday, June 09—only on EWTN! 
 
Forgiveness for murderers? After being stabbed multiple times, St. Maria Goretti prayed for the soul of her attempted rapist and murderer while on her deathbed.  See a true example of “Love’s Bravest Choice” at 3 a.m. ET, Friday, June 07—exclusively on EWTN.   
 
Trust in His Most Sacred Heart! Celebrate the Solemnity of the Sacred Heart with the Franciscan Missionaries of the Eternal Word, LIVE at 8 a.m. ET, Friday, June 07—only on EWTN!
 
On your mark! Get set! Pray! Take part in an all-day special event in which 60 different shrines from around the world pray a different mystery of the rosary every half hour. Join the Franciscan Friars of the Eternal World as they pray their mystery as part of the “Global Rosary Relay.” Airs 9:30 a.m. ET,  Friday, June 7—only on EWTN!
 
Are new immigration laws right around the corner? EWTN Lead Anchor Raymond Arroyo finds out when Florida Sen. Marco Rubio joins the show to discuss the status of the new immigration reform bill. Don’t miss “The World Over” LIVE at 8 p.m. ET, Thursday, June 6—exclusively on EWTN!
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