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A Public Forum - Part II



PURPOSE

The purpose of this Public Forum - Part II is to publish communications sent to us, communications which require no response from us, yet, we feel that their content may be beneficial for the spiritual health of the Faithful.

We reserve the right to choose which communications will be published and to edit them as necessary for clarity. The identity of the correspondent will be kept confidential unless requested otherwise.

Please Note: When a communication appears on this Forum, does not automatically imply that The M+G+R Foundation agrees with all of its contents and/or conclusions.


Communications Published on January 2010

From (Mr.) IW (1) @ USA - Published on January 9th, 2010

The Epiphany on the Feast of the Epiphany:

(..if you want a title)

As I had some time to spare during my recent visit to New York City, I decided to visit St. Patrick's Cathedral - where I had been baptized and where I was a parishioner. Approaching the Cathedral I passed a very famous world class jeweler, Cartier. In addition to holiday season decor in their windows, they had a sound system piping Christmas Carols to the street.

When I passed it played - not Christmas carols - but rather the theme to the film The Exorcist ('Tubular Bells'). No joke. I was rather taken aback and stopped to listen - it was for real.

We discussed the Cathedral security. It is worse then I described: some 12-15 security men were all around the inside of the building, eying me suspiciously. Yet a mere handful of tourists were inside (30 in a building seating 3000). I felt I was being watched... and I was. By them and by more security cams then I could count. All over the place. I was filmed more in those 30 minutes then in all my life!

This was mid-morning on a sunny day, yet the building was so quiet you could hear a pin drop. In contrast to previous years when it would bustle with tourists whom you would have to push past to get to a pew.

The overall impression of the interior was dark, somber, tomb-like. Reminding me more of a museum. The interior is white and brightly lit by the stained glass alone. It appeared and "felt".... dark. The phrase/concept "Hollywood stage set' flashed into my mind. All was its usual very clean and well maintained state, yet something was now different. Even from a few years ago.

Rather then the former experience of it being a house of prayer weighed down by lovely works of art and excessive candle/statue veneration......... now it had been transformed (spiritually, not by physical changes) into a a house of money, framed as a 'religious stage set'. The comic idea of pushing it over as it was made of cardboard came to mind. A stage set for the liturgy as a 'performance art' for the consumption for the disoriented sheep. Run by the 'wolves' you have alluded to..... all carefully calculated.

All that was missing in this regard were the mechanically operated idols of ancient pagan temples which would move, belch forth smoke, 'speak', etc...... to keep the 'believers' believing, and enriching the temple priests.

The Blessed Sacrament was in the Lady Chapel, as it has been for many years now. Only two other souls were there with me, praying. Yet I was being observed by at least 2 security guards and 3 cameras (or more....) in this small chapel. It had been recently and elegantly restored. A very lovely 'stage set' was what came to mind.

While I cannot put into words what I felt, the impression of the Tabernacle as "casa vacia" was perceived. Lovely but empty work of art, completing the 'stage set' of spiritual deception (as you have alluded to in re the now organized and universal deception of passing out mostly unconsecrated hosts as "real"). Being aware of rather oppressive 'eyes' (like unseen yet very real red, glowing eyes of salivating wolves observing prey while hidden in a forest)  observing me, I made a Spiritual Communion.

Making my way out, I made a point of observing all of the many side altars and chapels (being eyed and possibly followed). Most had been well and expensively restored, via the gifts of OD, Knights of Malta, et al, servitors of Mammon, as the donor plaques noted. Two of them had been rebuilt as new shrines for the veneration of statues, using pieces of altars ripped out of two of the churches demolished by Cardinal Egan. They were aesthetic merit: a hodgepodge of mismatched architectural salvage pieces assembled by someone with no depth perception. Showy external 'piety' intended to fool fools, concocted by someone reading the "Cliff Notes"  version of "Traditionalism for Dummies". Shallow beyond belief.

One, in the former Baptistery, was a shrine to St. Jude - the patron of lost causes. No comment...... The other was a shrine to Polish saints, in the former side altar of St. Casimir. Now including St. Faustina and more 'others' then I could count, including their Relics. It was visual, artistic and spiritual confusion - with the seeming true point of focus being the candle donation box. Ironically these, along with the Gift Shop are what you first see, on opposite side aisles, as you enter. All that was missing was a slot machine.....

At the back, where there formerly had been statues of Sts. Peter and Paul, there were now portraits of Benedict/Ratzinger and Archbishop Timothy Dolan.  Enshrined as a Wal-Mart would have a portrait of its founder, Sam Walton. Quite befitting a temple of Mammon, masquerading as a house of God.

I left, passing Cartier's again..... and their sound system played the "Exorcist" theme again.

Very appropriate. 

 
IW
_______________
(1)
We are well acquainted with "IW" - "Initials Withheld" - and we have never had reason to doubt the details and inside information he provides.


From (Mr.) LP @ USA - Published on January 3rd, 2010

Considering the following section of Benedict XVI's Caritas en Veritate (1):

==================
 
42. Sometimes globalization is viewed in fatalistic terms, as if the dynamics involved were the product of anonymous impersonal forces or structures independent of the human will[102]. In this regard it is useful to remember that while globalization should certainly be understood as a socio-economic process, this is not its only dimension. Underneath the more visible process, humanity itself is becoming increasingly interconnected; it is made up of individuals and peoples to whom this process should offer benefits and development[103], as they assume their respective responsibilities, singly and collectively. The breaking-down of borders is not simply a material fact: it is also a cultural event both in its causes and its effects. If globalization is viewed from a deterministic standpoint, the criteria with which to evaluate and direct it are lost. As a human reality, it is the product of diverse cultural tendencies, which need to be subjected to a process of discernment. The truth of globalization as a process and its fundamental ethical criterion are given by the unity of the human family and its development towards what is good. Hence a sustained commitment is needed so as to promote a person-based and community-oriented cultural process of world-wide integration that is open to transcendence.
 
==================

Why wouldn't the political-religious system described in Revelation 13 be a perfect match for Benedict XVI? It is a "person-based" system: everyone must take the mark individually, or else. It is community oriented, applying to everyone, great or small. It is certainly based on "world-wide integration", and it is "open to transcendence"  ... in the form of worship of the Dragon and the Beast.

LP
___________________
(1) "Caritas in veritate" - Encyclical Letter of His Holiness Benedict XVI


From (Mr.) IW @ USA - Published on December 31st, 2009

Benedict XVI gave a sermon on July with a favorable reference to Teilhard de Chardin (1).

Following is the entire text, with key parts in bold, and my comments in blue.

This all seems to be in line with his encyclical and other things Benedict has said and done.
 
If I have erred in my understanding of this, let me know. (2)

IW

CELEBRATION OF VESPERS WITH THE FAITHFUL OF AOSTA (ITALY)

HOMILY OF HIS HOLINESS BENEDICT XVI

Cathedral of Aosta
Friday, 24 July 2009

 

Your Excellency,
Dear Brothers and Sisters,

First of all, I should like to say "Thank you" to you, Your Excellency, for your kind words of introduction to the great history of this Cathedral Church, thus making me feel that not only do we pray here, at this moment, but that we can pray through the centuries in this beautiful church.

And my thanks to all of you, who have come to pray with me, and in this way to manifest this network of prayer which binds us all at all times.

In this brief Homily I should like to say a few words about the prayer which concludes these Vespers as it seems to me that the excerpt from the Letter to the Romans which has just been read is interpreted and transformed here into prayer.

The prayer is composed of two parts: an address a heading, so to speak and then the prayer, which consists of two requests.

Let us begin with the address, which is also, in its turn, composed of two parts: here the "you" to whom we speak is made more specific, so that we can knock with greater force on the heart of God.

In the Italian text, we read simply: "Merciful Father". The original Latin is a little fuller; it says, "Almighty and Merciful God". In my recent Encyclical, I have tried to show the prime importance of God both in one's private life and in the life of society, of the world, of history.

Certainly the relationship with God is a profoundly personal matter, and the individual is a being in relationship with others. If the fundamental relationship that with God is not living, is not lived, then no other relationship can find its right form. But this is also true for society, for humanity as such. Here, too, if God is missing, if God is discounted, if he is absent, then the compass is lacking which would show the way forward, the direction to follow in relationships as a whole.

God! We must bring the reality of God back into our world, make him known and present.

[ Comment: what have the churchmen been doing, if not this?  And if "the reality of God" is absent from the world, isn't this a symbolic admission that the Sacrifice has been taken away in most cases, and that Christ is not present now in the Eucharist? ]

But how can we know God? During the "ad limina" visits I always speak with the Bishops, in particular African Bishops, but also those from Asia and Latin America where traditional religions still exist, about these religions. They differ greatly from one another in many details, but they also share common elements. They all know that God exists, one God, that "god" is a singular noun, that the gods are not God, that God exists, God. But at the same time this God seems absent, far away, he does not seem to come into our daily lives, he hides, we do not know his Face. Therefore the religions deal for the most part with objects, with powers nearer to us, with spirits, ancestors and so on, since God himself is too far away, and so we have to make do with these closer powers. And the act of evangelization consists precisely in the fact that the distant God draws near, that he is no longer far away, but is close to us, that this "known and unknown" figure now makes himself truly known, shows his Face, reveals himself: the veil covering his Face disappears and he shows his true Face. And so, since God himself is now near us, we can know him, he shows us his Face and enters our world. There is no longer any need to make do with those other powers, because he is the true power, the Omnipotent.

I do not know why the word "omnipotent" has been omitted from the Italian text, but it is true that we feel a little threatened by the word "omnipotence": it seems to limit our freedom, it seems to be too strong. But we must learn that the omnipotence of God is not an arbitrary power, because God is Good, he is Truth, and therefore he can do anything, but he cannot act against good, he cannot act against truth, love or freedom, because he himself is good, love, and true freedom. And therefore nothing he does can ever be in contrast with truth, love and freedom. The contrary is true. He, God, is the guardian of our freedom, of love and of truth. This eye which looks upon us is not an evil eye watching us; it is the presence of love which will never abandon us but rather gives us the certainty that Good is being, Good is living: it is the eye of love that gives us the air to live.

Almighty and Merciful God. A Roman prayer, connected with the text of the Book of Wisdom, says: "O God, show your omnipotence through pardon and mercy". The summit of God's power is mercy, pardon. In our modern-day worldly concept of power, we think of someone who owns large estates, who has some say in the world of economics, who has capital and can influence the world of the market. We think of someone who has military power, who can threaten. Stalin's question, "How many armed divisions does the Pope have?" still characterizes the common idea of power. Whoever has power and many worldly effects may be dangerous, as he could threaten and destroy. But Revelations tells us. "It is not so"; true power is the power of grace and of mercy. In his mercy, God demonstrates true power.

And so the second part of this address says: "You have redeemed the world with the Passion, with the suffering of Your Son". God has suffered, and through his Son he suffers with us. This is the summit of his power, that he can suffer with us. In this way he demonstrates the true divine power: he desired to suffer with us and for us. In our suffering we are never left alone. God, through his Son, suffered first, and he is close to us in our suffering.

However a difficult question remains, one I cannot answer at length at this moment: why was it necessary to suffer to save the world? It was necessary because there exists in the world an ocean of evil, of injustice, hatred, and violence, and the many victims of hatred and injustice have the right to see justice done. God cannot ignore the cries of the suffering who are oppressed by injustice. To forgive is not to ignore, but to transform. God must enter into this world in order to set against the ocean of injustice a larger ocean of goodness and of love. And this is the event of the Cross: from that moment, against the ocean of evil, there exists a river that is boundless, and so ever mightier than all the injustices of the world, a river of goodness, truth, and love. Thus God forgives, coming into the world and transforming it so that there may be a real strength, a river of goodness wider than all the evil that could ever exist.

So our address to God becomes an address to ourselves: God invites us to join with him, to leave behind the ocean of evil, of hatred, violence, and selfishness and to make ourselves known, to enter into the river of his love.

This is precisely the content of the first part of the prayer that follows: "Let Your Church offer herself to You as a living and holy sacrifice". This request, addressed to God, is made also to ourselves. It is a reference to two passages from the Letter to the Romans. We ourselves, with our whole being, must be adoration and sacrifice, and by transforming our world, give it back to God. The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host.

[ The host, after consecration, becomes the Body and Blood, Soul and Divinity of Christ. Adoration of the Sacrament is adoration of Christ really present in the consecrated host. So ... it seems that Ratzinger wants us to make the world a living host, and then to adore it. Or have I misunderstood him? ]

And let us pray the Lord to help us become priests in this sense, to aid in the transformation of the world, in adoration of God, beginning with ourselves.

That our lives may speak of God, that our lives may be a true liturgy, an announcement of God, a door through which the distant God may become the present God, and a true giving of ourselves to God.

Then the second request. We pray: "Let Your people know always the fullness of Your love". The Latin text reads: "Satisfy us with Your love". The text refers to the Psalm we have sung, which says: "Open your hand and satisfy the hunger of every living creature". How much hunger there is on Earth, hunger for bread in many parts of the world: Your Excellency has also spoken of the suffering of the families here: hunger for justice, hunger for love. And with this prayer, we pray to God: "Open Your hand and satisfy fully the hunger of every living creature. Satisfy our hunger for the truth and for Your love".

So be it. Amen.

[ Maybe he should have just said "So mote it be!" and declared himself openly. ]

_______________
(1) Who is Teilhard de Chardin?
(2)  You have grasped the well  hidden essence of this homily - and of his soul..




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