04 July 2015

Sixth Sunday After Pentecost 1863

5 SUNDAY Sixth after Pentecost. The Most Precious Blood of Our Lord Jesus Christ, double of the second class. Second prayers and Last Gospel of the Sunday. Red. Second Vespers of the feast, with commemoration of the Octave of Sts Peter and Paul and of the Sunday. Plenary Indulgence.

6 Monday. The Octave of the Holy Apostles, double. Red. [In Diocese of Southwark, second prayers for the Bishop.]

7 Tuesday. The Translation of St Thomas, Bishop Martyr, greater double. Red.

8 Wednesday. St Elizabeth of Portugal, Widow, semidouble. Second prayers A Cunctis. Third prayers free. White.

9 Thursday. St Basil, Bishop Confessor Doctor, double (transferred from 14 June). Creed. White. [In Diocese of Plymouth, St Willibald, Bishop Confessor, double. White. In Diocese of Shrewsbury St Margaret, Widow, semidouble.  Second prayers A Cunctis. Third prayers free. White.
10 Friday. The Seven Holy Brothers, Martyrs, and Sts Rufina and Secunda, Virgins Martyrs, semidouble.  Second prayers A Cunctis. Third prayers free. Red. Abstinence [In Diocese of Plymouth fourth prayers for the Bishop.]

11 Saturday. St Margaret, Widow, semidouble (transferred from 10 June). Second prayers of St Pius Pope Martyr. Third prayers  A Cunctis. White. [In Diocese of Plymouth, St Francis Carracciolo, Confessor, double (transferred from 4 June). Second prayers of St Pius, Pope Martyr. White. In Diocese of Shrewsbury St Leo II, Pope Confessor, semidouble (transferred from 28 June). Second prayers of St Pius, Pope Martyr. Third prayers  A Cunctis. White.]

The modern, post-VII idea that Corpus Christi has become the Feast of the Body and Blood of Our Lord is worrying.  Our Lord's Body feeds us, vivifies us and prepares us for our eternal reward.  His Blood, shed seven times, redeems us through His suffering.  They do not represent the same thing at all.  I can put up with the feast being transferred to last Wednesday but the idea that the two feasts should be merged into one is as dreadful an example as there can be of the cloth-eared liturgical illiteracy of those responsible for the reformed Calendar.  The problem isn't that they weren't trying to make the Church less unacceptable to non-Catholics: the problem is that they were simply useless, culpably useless.

All Souls in Hastings and St Leonards is served by the Rev John Foy.  Low Mass on Sunday is at 8.15, with High Mass at 11.00.  Catachetical Instruction, vespers and Benediction is at 3.30.  Weekday Mass is at 8.00.  On Thursdays there is Benediction at 4.00 pm.  On Fridays in Lent, Stations of the Cross are at 4.00 pm.  The Reverend Joseph Searle is Chaplain to St Leonard's Convent ...

... and here is what the Convent does.

1 comment:

David Roemer said...

Reasons to Believe in Jesus

Reasons to believe Jesus is alive in a new life with God can be found in quotes from two prominent atheists and a biology textbook.

Thus the passion of man is the reverse of that of Christ, for man loses himself as man in order that God may be born. But the idea of God is contradictory and we lose ourselves in vain. Man is a useless passion. (Jean-Paul Sartre, Being and Nothingness: A Phenomenological Essay on Ontology, New York: Washington Square Press, p. 784)

Among the traditional candidates for comprehensive understanding of the relation of mind to the physical world, I believe the weight of evidence favors some from of neutral monism over the traditional alternatives of materialism, idealism, and dualism. (Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, location 69 of 1831)

And certain properties of the human brain distinguish our species from all other animals. The human brain is, after all, the only known collection of matter that tries to understand itself. To most biologists, the brain and the mind are one and the same; understand how the brain is organized and how it works, and we’ll understand such mindful functions as abstract thought and feelings. Some philosophers are less comfortable with this mechanistic view of mind, finding Descartes’ concept of a mind-body duality more attractive. (Neil Campbell, Biology, 4th edition, p. 776 )

Sartre speaks of the "passion of man," not the passion of Christians. He is acknowledging that all religions east and west believe there is a transcendental reality and that perfect fulfillment comes from being united with this reality after we die. He then defines this passion with a reference to Christian doctrine which means he is acknowledging the historical reasons for believing in Jesus. He does not deny God exists. He is only saying the concept of God is contradictory. He then admits that since life ends in the grave, it has no meaning.

From the title of the book, you can see that Nagel understands that humans are embodied sprits and that the humans soul is spiritual. He says, however, that dualism and idealism are "traditional" alternatives to materialism. Dualism and idealism are just bright ideas from Descartes and Berkeley. The traditional alternative to materialism is monism. According to Thomas Aquinas unity is the transcendental property of being. Campbell does not even grasp the concept of monism. The only theories he grasps are dualism and materialism.

If all atheists were like Sartre, it would be an obstacle to faith. An important reason to believe in Jesus is that practically all atheists are like Nagel and Campbell, not like Sartre.

by David Roemer