Saturday, August 01, 2009

Feast of Sts Faith, Hope and Charity


History of the three martyrs

Kyrie Eleison- Austria goes from bad to appalling


This is even worse than the Cardinal's FindFightFollow Masses.

As does Germany- this a Mass of the Pallotine Fathers.

Sexual advice from the Diocese of Linz


This article is from the Diocesan website!

Sexuality: relationship rather than performance
Men between pleasure and frustration
Wolfgang Sonnleitner
Rudolf Roithmair work in the Bily Advice Centre (whose promotional material appears above)
Men's sexuality is often regarded as an elite sport. Performance counts, not fun or tenderness.

This image is strongly conveyed in the media. An entire industry, pornography, represents an image of male sexuality, in which men get involved and then are diminished as these men with hard steel battens, who seemingly have sex half the night are ideals that most men cannot achieve.

At the same time, the message is that women like it, which naturally can lead to stress if one does not have this character and staying power.

Training exercises for sexual stamina are easier to accept than one’s own feelings, which I direct towards the partner. "The main thing is that I make sure whenever that my partner is sexually satisfied", which emphasises self-worth, and everyone is happy?

Is this everything?
What remains of male status in the circumstances? Is my being a man fulfilled if I satisfy my partner sexually and am the fulfilment of their dreams?

We carry our male genitals visibly through life so that it is difficult not to pay attention to them. The male self means for many a fixation on their penis calling it "Willy" or "John", it taking on not infrequently a life of its own.

If the cock sags, one also collapses. Sometimes the self of the man is coupled with the stiffness of his organ. That "he" refuses to cooperate, is his right, one might think, given this great responsibility.

Aggression is part of sexuality
In times of changing values, it is understandably difficult for a man to redefine his role. A "soft" attitude is a denial of his own aggressive impulses, his own desires and needs. Penetration is essentially an aggressive act. Aggression is part of sexuality. Brutality is not meant by this, but grabbing , making it, thrusting, doing it at their own impulses. Doing something against the will of the partner is obviously not meant.

It is striking that there are more and more impotent men when even a few years ago this was clearly a female domain. We are emancipated, or is this a phenomenon of the spirit of the age?

In any case one can positively assess, that they do need to like it, but that they once in a while may have no desire.

Speaking of visions:
How should they seek to satisfy / and who to satisfy? / male sexuality gives peace? Is this because of soft sex with a hard cock?
We start from heterosexual relations, without wanting to devalue homosexual relations. Much also applies to homosexual relationships, the formulations are developed from heterosexual relationships. Internet addresses

Excellent Web Site by Pro Familia Germany - very comprehensive and sensitively designed Info-material, literature lists. Also offers anonymous online counselling!
website address provided


Bily Advice Centre
• Open to speaking about sexual feelings, ideas, desires, about your own sexual behaviour or that of the partner
• Also applies to the situation: the ability to experience sexual feel disturbed or sexually impression of "not right" to work
• advice on relationship problems through different sexual desires and ideas
• Uncertainty with regard to sexual identity
Weißenwolfstrasse , 4020 Linz
• Free and anonymous at the request of medical, social and legal counseling
• Workshops, lectures, information booths and seminars.
Long Street 12, 4020 Linz
Tel: 0732/2170 Fax: DW 20
Gay initiative - Hosi Linz
• Free advice and support
• Major events and materials on the topic of sexuality and sexual identity
• Medical information
• Discussion groups as well as space to share experiences
Tel:, Fax:
Individual & Family Counseling
See relations

Big questions
Is there a difference between affection and sex?
How and with whom was your last sexual experience?
What sexual desires and needs do you have?

Book Tips
Wiedemann, Hans Georg: Homosexual; Kreuz Verlag, Stuttgart 1995
Riederle, Josef: If the desire awakes: Teaching boys to work with sexuality and self-satisfaction; Kiel 1995
Schnack Dieter / Neutzling Rainer: The princely role – all about male sexuality, Reinbeck bei Hammburg 1995
Gerti Senger / Walter Hoffmann; The sexual power of man, Deuticke
Bernhard Ludwig: guide to sexual dissatisfaction. Double CD. ORF: E & A Records, 1998
Cathcon note: Hosi Linz supports homosexual partnerships. A few years ago, the Diocese attempted to give them a prize for their human rights work- withdrawn in the face of massive protests.

The "Excellent Web Site by Pro Familia Germany" will be passed over in silence as its content is so objectionable.

The authors themselves give advice on contraception, the pill and the morning after pill.
See the poster at the top of the report.

Surely, this can have no part of the catechesis recommended by the Pope when Bishop Schwarz visited Rome recently for crisis talks.

Apostolic visitation now! If the Bishop cannot control his Diocese he should go.

But not too surprising from a Diocese that tells you how much an abortion costs and issues CDs contradicting Catholic moral teaching.

Cathcon- 21 years a Catholic this last July

from the Newman Reader - Apologia (1865) - Notes

Then I recognized at once a reality which was quite a new thing with me. Then I was sensible that I was not making for myself a Church by an effort of thought; I needed not to make an act of faith in her; I had not painfully to force myself into a position, but my mind fell back upon itself in relaxation and in peace, and I gazed at her almost passively as a great objective fact. I looked at her;—at her rites, her ceremonial, and her precepts; and I said, "This is a religion;" and then, when I looked back upon the poor Anglican Church, for which I had laboured so hard, and upon all that appertained to it, and thought of our various attempts to dress it up doctrinally and esthetically, it seemed to me to be the veriest of nonentities.

See also Catechism frames life

I met my wife because I was carrying a book by Newman under my arm at a diplomatic reception- not many people do this.

And to Catholic Oxford which was my true education.

Spooky picture of the Popes of the Council


The late Cardinal Stickler at Mass


I Kings 9:6 Behold there is a man of God in this city, a famous man: all that he saith, cometh certainly to pass. Now therefore let us go thither, perhaps he may tell us of our way, for which we are come.

The Climbing Church


The Youth Priest is asked what this has to do with Catholicism "We have to trust that God will not let us fall". They have already fallen---- away from Catholicism.

Highlighted on Cathcon before but finally found a video!

Vatican tells bishops to implement Motu Proprio


Guido Pozzo, the new secretary of the Pontifical Commission "Ecclesia Dei "

The Pope asks bishops throughout the world to follow his instructions about the so-called old rite of the Mass. "The local bishop must adhere to the directives "which concern the extraordinary rite of the Mass, writes the new secretary of the Pontifical Commission "Ecclesia Dei", Guido Pozzo, in a letter that the Internet portal "" has published. "If in a diocese, there are a significant number of believers who wish for the older rite, they need no special permission from local bishop" writes Pozzo, according to the website. The bishop should instead "examine" how this desire is to be "effectively implemented". He should not specify the number of believers who are asking for the rite which are to be "significant", which depends very much on "local circumstances"


See also WDTPRS on what I suspect is the letter in full

Feast of St Peter in Chains


Chapter 12 Acts of the Apostles
1 And at the same time, Herod the king stretched forth his hands, to afflict some of the church.
2 And he killed James, the brother of John, with the sword.
3 And seeing that it pleased the Jews, he proceeded to take up Peter also. Now it was in the days of the Azymes.
4 And when he had apprehended him, he cast him into prison, delivering him to four files of soldiers to be kept, intending, after the pasch, to bring him forth to the people.
5 Peter therefore was kept in prison. But prayer was made without ceasing by the church unto God for him.
6 And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
7 And behold an angel of the Lord stood by him: and a light shined in the room: and he striking Peter on the side, raised him up, saying: Arise quickly. And the chains fell off from his hands.
8 And the angel said to him: Gird thyself, and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee, and follow me.
9 And going out, he followed him, and he knew not that it was true which was done by the angel: but thought he saw a vision.
10 And passing through the first and the second ward, they came to the iron gate that leadeth to the city, which of itself opened to them. And going out, they passed on through one street: and immediately the angel departed from him.
11 And Peter coming to himself, said: Now I know in very deed, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
12 And considering, he came to the house of Mary the mother of John, who was surnamed Mark, where many were gathered together and praying.
13 And when he knocked at the door of the gate, a damsel came to hearken, whose name was Rhode.
14 And as soon as she knew Peter's voice, she opened not the gate for joy, but running in she told that Peter stood before the gate.
15 But they said to her: Thou art mad. But she affirmed that it was so. Then said they: It is his angel.
16 But Peter continued knocking. And when they had opened, they saw him, and were astonished.
17 But he beckoning to them with his hand to hold their peace, told how the Lord had brought him out of prison, and he said: Tell these things to James, and to the brethren. And going out, he went into another place.
18 Now when day was come, there was no small stir among the soldiers, what was become of Peter.
19 And when Herod had sought for him, and found him not; having examined the keepers, he commanded they should be put to death; and going down from Judea to Caesarea, he abode there.
20 And he was angry with the Tyrians and the Sidonians. But they with one accord came to him, and having gained Blastus, who was the king's chamberlain, they desired peace, because their countries were nourished by him.
21 And upon a day appointed, Herod being arrayed in kingly apparel, sat in the judgment seat, and made an oration to them.
22 And the people made acclamation, saying: It is the voice of a god, and not of a man.
23 And forthwith an angel of the Lord struck him, because he had not given the honour to God: and being eaten up by worms, he gave up the ghost.
24 But the word of the Lord increased and multiplied.

Feast of the Maccabean Martyrs

The Maccabees--Prototypes of Christian Martyrs, Donald Winslow

By the fourth century, August 1 was celebrated in both East and Rest as the feast day of the Maccabean martyrs, so that even John Chrysostom, anti-Semite as he was, spoke of these pre-Christian heroes as “holy martyrs.” Other witnesses to the acceptance of these Jewish martyrs in a Christian hagiology are Origen, Cyprian, Jerome, Leo I, and Eusbeius of Emesa. Heroic deeds are often quickly translated into the language of fable -- Jewish literature praising the loyal handful of those who resisted at the cost of their lives the hellenizing program of Antiochus Epiphanes; the literature of Christian martyrdom extolling the sacrifice of those early Christians who preferred to die rather than compromise their faith with an act of obeisance to the genius of the Emperor. It may help in our understanding of this mythologizing process if we examine how one culture treated the martyrs of another; i.e., how Christians thought of Jewish martyrs.

It seems obvious that one’s prior view of the essential relationship between Judaism and Christianity would tend to predetermine his conclusions about Jewish martyrs. If, for instance, Christianity is seen as a break with or repudiation of Judaism, one may not be entirely sympathetic. The Book of Hebrews tends in this direction (OT heroes could not reach their perfection before Jesus Christ). A modern example of this view is found in W.H.C. Freund, Martyrdom and Persecution in the Early Church. If, on the other hand, one accepts the more charitable view of Judaism as nurturing and supporting the early Church, one is inclined to be more understanding; e.g. the gospel logion, “How blest you are when you suffer insults and persecution for my sake; in the same way they persecuted the prophets before you.” This view is shared by R. B. Townshend in his introduction to 4 Maccabees in Charles’ Apocrypha and Pseudepigrapha.

Early Christian literature concerning the Maccabean martyrs tends to fall into two distinct categories: that which was written while under persecution in the 3d century, and the more reflective works of the 4th and 5th centuries. Of the first group, we shall consider Cyprian and Origen, both of whom suffered and died for their faith.

Cyprian, an administrator and ecclesiastic in time of persecution, exhorts his congregation to steadfastness in Treatise 11: Ad Fortunatum. He cites the inspiration of prior examples of martyrdom, including the 7 Maccabee brothers. While dwelling perhaps a bit too long on numerology (7 brothers -- 7 churches, and the Mater Ecclesia), he recites the incident largely as given in 2 Maccabees, with little embellishment. His comparison of Jewish and Christian martyrs is not as to their faith, but as to their numbers (Jews many, Christians more). He makes no contribution to the theology of martyrdom, and little to the understanding of Jewish-Christian relations.

Origen presented his Exhortation to Martyrdom at the beginning of the persecution of Maximinus Thrax, to the two deacons in Caesarea who had suffered. He, too, recites the events of 2 Maccabees, as “Scripture in abbreviated form,” citing the 7 as “a magnificent example of courageous martyrdom.” He sketches a tentative theology of martyrdom: a) “Sufficient to steel them to endurance was the conviction that the eye of God was upon them in their suffering;” b) God will inflict worse punishments to Antiochus and his seed, “for he who fights against those made god-like by the Word is fighting God;” c) the love of God and human weakness cannot dwell together. Origen is more reflective than Cyprian, but nowhere mentions that the Maccabees were not Christian. Perhaps, in time of persecution, the example of martyrdom is more important than the religious pedigree of the particular martyr.

From the later period, when the Church was not being actively persecuted, we have chosen as typical Augustine and Gregory of Nazianzus.

Augustine, in his Sermon 300, is not speaking to a crisis, but is giving a sermon dictated by the liturgical calendar. There is no exhortation to imitation, but instead the strong admonition, “Let no one imagine that before the Christians there was not a people under God. Arguing not only against Christians who wonder about the insertion of Jewish martyrs into a Christian liturgical calendar, but also against a hypothetical Jew who accuses Christians of claiming “our martyrs as your own,” Augustine claims that the death of Christ made true martyrs of the Maccabees. If the Maccabees died for the Law, and if Christ is veiled in the Law, then the Maccabees died for Christ: “Those who precede Christ are his followers.” Augustine even puts into the mouth of the mother of the 7 a fully Christian testimony: “In the time to come . . . Christ shall watch over you for me, whence Antiochus may never take you.”

2) Gregory of Naziansus, in his 15th Oration, In Laude Maccabaorum, is also reflective, although he does exhort to imitation as an ascetic ideal. His recitation of the events of the martyrdom is done in ghastly detail, based on either 4 Maccabees or the Triumph of Reason. Apart from the rehearsal of events, Gregory introduces many noteworthy points which may bear upon the Jewish-Christian relation. From the Maccabean literature itself, he notes: a) sacrifice is expiatory in nature; b) a living sacrifice is pleasing to God; c) the number of brothers is related to the Sabbath rest; d) the resurrection is to Jerusalem above, so that death purchases life; e) the persecutors will be punished; f) nothing is more invincible than men who are ready to die for something; g) the Greek athletic vocabulary well describes martyrdom; h) the endurance of the 7 was “for the sake of the traditions of their fathers.” There are, however, several points which are new in Christian literature on Maccabees: a) The mother of the 7 is “prototypical” of Mary, Mater Dolorosa; b) The sacrifice of the Maccabees is greater than Abraham’s sacrifice of Isaac, because they “saw it through to the end.” [it is intriguing to ask if Gregory knew of rabbinic tradition in this matter. See Midrash Rabba on Lamentations; S. Siegel, The Last Trial.] c) New also for Christians is Gregory’s use of the Stoic principle of “pious reason” (eusebes logismos) as superior to and overcoming passion, a notion found in 4 Maccabees. d) The “priest Eliezer” is described as the “first fruits of those who suffered before Christ, just as Stephen was the first fruits of those who suffered after Christ.” e) The Maccabean martyrdom, as prototypical of Christian martyrdom, is actually more praiseworthy, since the Maccabees did not have the passion and death of Christ to imitate. However, “no one who was martyred before the coming of Christ could have attained his goal apart from faith in Christ.`
Brought forward from 2007, to explain the pre-existing comments