Robinson spoke at Fairfield University, ( on Saturday, May 24th at Fairfield University Dolan School of Business, Dining Room www.fairfield.edu/catholicstudies ) a Catholic college in southern Connecticut, as well as at St. Susanna Church and the Paulist Center.Cardinal Sean P. O'Malley has declined several requests for comment. At the same time, Voice of the Faithful, the reform organization founded in Wellesley, last week gave Robinson its top honor as a "priest of integrity." And Liturgical Press, the Catholic publishing house that is printing Robinson's book, "Confronting Power and Sex in the Catholic Church," said it sold out its first run, of 3,000 copies, and is rushing a second run into print.
Saturday, May 31, 2008
Associate US Supreme Court Justice, Clarence Thomas, emphasized the virtues of diligence, self-discipline and hope for graduates of the Washington (DC) Jesuit Academy.
A survivor of 1950s-era racial discrimination and poverty in the South, Thomas persevered and graduated from both Holy Cross College and Yale Law, and joined the Nation's High Court in 1991.Thomas lauded the WJA's curriculum and rigorous standards, saying: "If this could be replicated across the United States, so many of our problems could be solved." The virtues of diligence, self-discipline and hope were emphasized for graduates of the Washington Jesuit Academy (WJA) by Associate Justice of the U.S. Supreme Court, Clarence Thomas. In his remarks, Thomas lauded the WJA's curriculum and rigorous standards, saying: "If this could be replicated across the United States, so many of our problems could besolved."
WJA President, William Whitaker commented: "We invited Justice Thomas because he serves as an incredibly apt role model for our students." Whitaker continued, "Like almost a quarter of WJA students, Justice Thomas had no contact with his own father. Yet, with the devotion of extended family, and his own diligence in school, Justice Thomas succeeded academically, and rose to the top of the Nation's legal system. This American success story stands as an outstanding example for WJA's students to emulate."WJA succeeds in educating its boys, almost all of whom are from at-risk backgrounds (of the 68 students enrolled, 83 percent come from single-parent households; 82 percent qualify for free, or reduced payments for the Federal lunch program). For instance: when entering WJA's sixth grade, only 13 percent of the school's students read at grade level; but after three years of a WJA education, the percentage reading at, or above, grade level exceeds 90 percent. More than 80 percent of all WJA graduates are enrolled in college prep high school education.
WJA, founded by the Jesuit order of priests who established Washington's Georgetown University and Prep, as well as Gonzaga College High School, provides tuition-free middle school education to students from disadvantaged backgrounds.The typical day at WJA goes from 7:30 AM to 7:30 PM; three nutritional meals are provided; and the academic year extends to 11 months.
Devotion to The Sacred Heart Today by Fr. John Hardon, SJ and
Feast of the Sacred Heart of Jesus.
City and the World blog posted this,
"Notes on the Solemnity of the Sacred Heart of Jesus."
Friday, May 30, 2008
They were beaten to the ground, assailed with knotted sticks, had their hair, beards, and nails torn off and their forefingers bitten off. Amazingly he survived and was freed through the efforts of Dutch colonists.
Wednesday, May 28, 2008
About twenty-five years ago, I was on a quest to deepen my capacity for living the theological virtue of hope. More honestly . . . I was battling persistent temptations to hopelessness bordering on despair. I read everything on hope that I could find. One of the books that marked me was L'Espérance by Père Gustave Desbuquois, S.J. (Yes, I even read Jesuit authors!) The book, it appears, also exists in English translation under the title, Hope. What I didn't know at the time was that Père Desbuquois was one of the first advocates of Saint Thérèse of the Child Jesus and of the Holy Face being declared a Doctor of the Church. In a letter written in 1997, Father Camilo Maccise, O.C.D., and Father Joseph Chalmers, O.Carm., the Priors General of the Discalced Carmelites and of the Ancient Order of Carmel, traced the history of the doctorate of Saint Thérèse:
Already from the time of her canonization, there was no lack of bishops, preachers, theologians, and faithful from different countries who sought to have our sister Thérèse of Lisieux declared a Doctor of the Church. This flow of petitions in favor of the doctorate became official in 1932 on the occasion of the inauguration of the crypt of the Basilica at Lisieux, which was accompanied by a congress at which five cardinals, fifty bishops, and a great number of faithful participated.
The petition of Father Desbuquois was presented to Pope Pius XI, along with a letter of Mother Agnes of Jesus, sister of Therese and prioress of the Lisieux Carmel.
Saint Thérèse of the Child Jesus and of the Holy Face, the Doctor of Hope? But, of course.
By Juan Mercado
The old postcard, used as a pagemarker, slipped from the book we were flipping through. It stirred memories.
The tattered card depicted the “Hundred Islands” of Pangasinan province. Scribbled on it was one homesick line: “What has Rome got to compare with this?” The late Fr. Horacio de la Costa, S.J. had posted it from the Jesuit house on Borgio Spirito Santo, a block away from the Vatican. Columnist Carmen “Chitang” Napkil described De la Costa as “the gentle genius.”
He was priest, historian, professor; first Filipino to head the Jesuits in the Philippines. Later, he became special counselor to the legendary Fr. General Pedro Arrupe. When he died, at 60, in 1977, he had touched the lives of many: from ordinary workers to classmates like Raul Manglapus, Jesus Paredes and Chief Justice Claudio Teehankee.
Imelda Marcos summoned him to Malacañang to ask: Would he write the “New Society’s” history? The room fell silent. “And your answer?” someone asked. “They wanted me to be their Pigafetta,” he said with a quiet smile. “I replied: Madame, my specialization is the Spanish colonial period. Perhaps, you may wish to get somebody more qualified.”
As a 22-year-old seminarian, De la Costa wrote “Light Cavalry,” a history of the Society of Jesus. The bombing of Manila scrubbed the scheduled release for Christmas of 1941. “Most copies were burned,” wrote his classmate Fr. James Reuter, S.J. “The Japanese used the metal type for bullets. So, the release was delayed for 56 years. Sorry about that.” Harvard University Press published, in 1961, his book on “Jesuits in the Philippines: 1581-1768.”
De la Costa wrote. “They will lose confidence, they will lose hope, not only in their government but in themselves, if they see our ship of state continues to be, in the words of T.S. Eliot, ‘a drifting boat with a slow leakage.’ “They are no longer contented to be ‘forever bailing.’ They will not long be persuaded to ‘make a trip that will be un-payable, for a haul that will not bear examination.’ “We must stop the leakage; put an end to drift, find a direction and steer. Only thus can we solve what is perhaps our most critical problem: the restoration of hope.”
His homily at President Manuel Roxas’ Requiem Mass seemed written with today’s power-seekers in mind. “Posthumous deification is often accorded to those who die in the possession of public power. This is the tawdry privilege of the despot,” he said. But “civil authority is not personal but public.… It belongs to the people who may entrust it to whomever they freely choose. [And he] may not claim thereby the ‘divinity that doth hedge a king’ … He is held accountable always for the authority he holds in trust. And when his mandate is revoked, he must be willing … to return, as a private citizen, to the ranks from which he came.“ Let him not expect any reward but the consciousness of having served his people and his God. For often, he will get no reward but this…. Austere are the laurels of the republic.”
By Thomas F. Roeser, Chicago Daily Observer
Posted in Our Columns on May 27, 2008
“You go out there and tell the dean that you are head of the class,” he said. That was just about the last time I talked with him. I certainly don’t want to imply that because he gave me a pass to become a Kennedy Fellow I am indebted to Ted. But I know this. He has many things to mull over during this interregnum and the time he now has can be put to good use. I particularly would advise him to review the meeting he and Bobby called for the family estate at Hyannisport in 1964 before abortion had become a federal issue. But the issue was moving front and center in state legislatures and the meeting was called to provide advice for Bobby who was running for the New York senate seat—but also for future Kennedys like Ted who wanted to follow Bobby in the presidency.
Attending that huddle in Hyannisport were Fr. Robert Drinan SJ (Longtime Dean of BC Law, later to become a pro-abortion congressman from Massachusetts, RIP); Fr. Charles Curran, a non-Jesuit whose writings against Humanae Vitae were condemned later by the Vatican; Fr. Joseph Fuchs, SJ, a professor at Gregorian University, Rome; Fr. Richard McCormick, SJ, (RIP) later to become the Rose Kennedy professor of the Kennedy Institute for Bioethics at Georgetown and after that a theology professor at Notre Dame; Fr. Giles Milhaven, SJ (Former Jesuit) who later figured in the early operation of “Catholics for Free Choice” and Fr. Albert Jonsen, SJ (President of University of San Francisco (1969-1972) ).
From that time on, a smattering of Jesuit theologians provided a cover for that effort, writes Lawler including after “Roe” Ted Kennedy’s front-and-center support for abortion rights and his vote even for partial birth abortion—though stopping short at supporting the “Born Alive” ban (which Barack Obama personally endorsed while a member of the Illinois legislature, differing from such worthies as Kennedy, Barbara Boxer and Diane Feinstein).
Tuesday, May 27, 2008
O Lord, behold me a suppliant praying before Thee.
Monday, May 26, 2008
Frontline, Volume 22 - Issue 19, Sep 10 - 23, 2005
The other is theology of religions, which is a Christian theological discipline of trying to make judgments about other religions in the light of the Christian faith.For instance, Joseph Cardinal Ratzinger [Pope Benedict XVI] writing Dominus Iesus [a 2000 Vatican document that reaffirmed the uniqueness and necessity of the Catholic Church and Jesus Christ in achieving salvation]. But the theology of religions is usually vague because it talks about "the religions" in general. The subject could be Judaism, Hinduism, or any other religion. So what I tried to do with comparative theology - which is an old term from 1700, but which I was reinventing - was to use "comparative" and "theological" together. This discipline deals with one's own faith and background, but also then comparing across religious boundaries. My ideal is that somebody in one religious tradition would take time to study another religious tradition in some depth and then ask the question:
How does studying this other religious tradition affect me personally, my community, my Church and so on?So it is a kind of back-and-forth process of learning from similarities and differences, but basically taking them to heart - learning from the other and allowing it to change your life.
Can you elaborate with reference to your latest work on the Blessed Virgin Mary and three Hindu goddesses?
I have done different projects over the years - in the Darsanas, Purva Mimamsa, Advaita Vedanta, Ramanuja's Vishista Advaita. Then I did Hindu God, Christian God, on themes in Christian theology and how they were developed also by Hindu theologians. It dealt with technical themes showing that theologians exist both in the Hindu and Christian traditions. But in that book I did not talk about gender, I did not talk about male-female issues, or about the ideas of god and goddess - in the U.S. context today these are hot issues... .
So too, women in the Church and in religion, what God is like and so on. And I decided that what I wanted to do was to take up the theme of goddesses in the Hindu religion in order to make Americans understand the goddess traditions of India.So, the first part of it was simply to choose three goddess texts. I chose three hymns - Sri Guna Ratna Kosa, Saundarya Lahari and Abhirami Andhadhi - and wrote a chapter each explaining the goddess hymns to a Christian, Western audience, which often has a very superficial understanding about goddesses. I explained them in some depth in the tradition and then, as a comparative theologian, explored what these goddesses can mean for Christians.
In what ways? Can you give some examples?
These goddesses are supreme mother figures, supreme women; they are beautiful, gracious; they are purusakara (mediator), they are the vehicles of grace for the world; people often find salvation by going to the goddess, by praying to the goddess. In the Christian tradition, in theory, you can go straight to god, or to Jesus. There is no need for goddesses. But in fact, so many Roman Catholics and the Eastern Orthodox pray to Mother Mary. And Mary is the beautiful one, the gracious one, the Mother. For many people it seemed easier to pray to Mary than directly to Jesus or to God. So you pray to Jesus, then you pray to the Mother of Jesus. But it is basically for intercession, or mediation... .Yes. So it is not exactly the same because ( important link ) Devi in the Saundarya Lahari is supreme Goddess.
Mary is not supreme that way, but for many Christians Mary is Number 1, or seems to be so.Apparently, your study has important implications for the debate about gender and the divine - God seen and understood in exclusively masculine terms in official theology and popular imagination - one of the important concerns of feminist theology. In the first chapter of the book I take up explicitly the issues of feminist thought and feminist theology because of the great concern expressed by many women today in the West. They are concerned about changing language, changing thought patterns in order to think from the perspective of the woman instead of just that of the male.
So there is a great debate in the West now about the female image, the female way of thinking, the female body as opposed to the male body in culture. Many feminists go back in ancient Europe looking for the goddesses before Christianity.But very few of these feminists ever pay attention to India. They act as if only searching in European ground for statues of goddesses is a way to understand. Whereas my point is that you have thousands of years of hymns, puranas and other texts in India that talk very intelligently about God and Goddess, male and female, how to think about the similarities and differences, and what does it mean to be male and female. I hope to get Western feminists, religious or not religious, to pay attention more to India and what we can learn from the Indian traditions.
You primarily work across two traditions - Hinduism and Catholic Christianity.
Christianity is a coherent whole (all Christian denominations agree on the Nicene Creed, the Bible is the religious book), whereas Hinduism is best understood as a culture with a religious dimension to it. Moreover, there is practically nothing that unites the innumerable schools of thought, and gods and goddesses of Hinduism.
Does this pose any particular challenge to doing comparative theology?
Modern scholars often ask where the word "Hinduism" came from. It is so much of a modern word. If you read back in the ancient texts, people were not calling themselves "Hindu". And I think there is a great diversity in the Indian traditions, such a variety of theistic, non-theistic... So any comparison between Christianity and religion in India is only imperfect, or partial. But what I do is, therefore, try to narrow it down to some text, to some period of time, to one tradition.
For instance, the Sri Vaisnava tradition is not all of Hinduism by any means, but reading Ramanuja, reading Nammalvar, reading Vedanta Desika, you have a coherent piece of Hinduism, a piece of Hindu tradition.And that is similar to coherent pieces of Christian theology, Christian religion. But also, particularly when I am teaching, I try to help my students understand that there is much greater variety in Hinduism, that there is no figure like the Pope trying to establish the identity. But if one merely says "Hinduism can be anything", that would be too much, since then you could say almost anything. One must be specific. I never claim to speak all about Hinduism, I try to be much more selective. That is why in writing Divine Mother, Blessed Mother, I picked only three hymns. I could not speak about all goddesses, but I picked three texts with their commentaries.
Sunday, May 25, 2008
A European Jesuit Education Creates An Irish Politician, Convict, Famous Orator, Union Civil War Officer, Hero, Patriot And Governor Of Montana
By John E. Carey
In one magical and sweeping moment, an Irishman that had been exiled from Britain for attempting to overthrow the King of England, approached the Governor of New York and asked his permission to raise and equip a body of troops. Practically all the volunteers would be Irishmen. That man was Thomas Francis Meagher, founder of the famed Irish Brigade. Thomas Francis Meagher, the controversial and flamboyant commander of the famed Irish Brigade (2nd Brigade, 1st Division, Meagher (pronounced Mahr) was born in Waterford, Ireland, on Aug. 23, 1823. He grew up amid the Irish independence movement.
He learned discipline and logic from Irish Jesuits at the Clongowes Wood boarding school in Kildare. He studied law in England at the Jesuit Stonyhurst College, where he honed his oratorical skills. He became so convinced of the legitimacy of the violent opposition to oppression, and gave so many eloquent speeches detailing his logic, that he became knows as “Meagher of the Sword.”Many, perhaps most of his contemporaries in Ireland, considered him a patriot and a hero. He became the spokesman of the independence movement. As famine destroyed Ireland and thousands departed for America, Meagher toiled tirelessly for his cause. Early in 1848, at age 25, he was brought before the bar of justice ostensibly for inciting revolt. He was acquitted by just two votes - in essence, a hung jury. Later that year, implicated as a conspirator in the rebellion, Meagher was imprisoned, and charged with “levying war against the Queen” and “compassing [in this case, scheming or conspiring] the death of the Queen.” Despite his protestation that the jury had been packed, he was convicted and sentenced to death. Queen Victoria “graciously” ordered that the sentence should be “mitigated to transportation for life.” Meagher was exiled to Tasmania off the coast of Australia. In 1852, he escaped and made his way to New York City, where he was greeted with a hero’s welcome by his countrymen. Meagher Clubs were formed and he became a lecturer, co-founder of a journal called the Citizen, and founder and editor of the New York Irish News.
He lived for a year in Central America, participating in a plan to put a railroad across Panama. He hunted big game. He spoke everywhere to enthusiastic audiences, becoming one of the best-known speakers of his day.After the death of his first wife, the handsome and eloquent Meagher courted Elizabeth Townsend, daughter of Peter Townsend a wealthy New York businessman (Sterling Iron Works) who tore up his will when he learned of his daughter’s intention to marry the firebrand Meagher. Nonetheless, they were married. In the late 1850s, Meagher traveled through the South frequently, expressing sympathy for the Southern cause. He wrote editorials and campaigned for Democratic candidates. But as war broke out, he understood the need to bring Irishmen to arms in support of the Union. He knew well how the Union had accepted so many Irish exiles and poor immigrants.
He knew the importance of America’s toleration for all religions and peoples. “Duty and patriotism alike prompt me to it. The Republic that is the mainstay of human freedom, the world over, that gave us asylum and an honorable career, is threatened,” he wrote. “It is the duty of every liberty loving citizen to prevent such a calamity at all hazards. Above all it is the duty of us Irish citizens, who aspire to establish a similar form of government in our native land.”In 1861, he raised a company of “Irish Zouaves,” to be attached to the 69th New York militia. The colonel of the 69th, Michael Corcoran, was being court-martialed for insubordination at the outbreak of the war - having refused to march his men in a parade honoring the Prince of Wales. Corcoran’s trial dissolved amid the need to put troops into the field. Meagher, 38 and a captain in the 69th, took his Zouaves along to Bull Run, where he attained recognition and praise in battle.
A sergeant under his command wrote, there was “not on this continent a braver man than Thomas Francis Meagher.” Mustered out at the completion of their 90 days of service, Meagher and many of his allies immediately set out to recruit a unit of Irish volunteers to serve for three years. In his appeals, he reminded young Irish immigrants that their ancestors, divided and unable to unify, had allowed England to conquer their homeland.Meagher’s persuasive talents as a recruiter eventually led to the creation of the Irish Brigade: the 63rd, 69th and 88th New York regiments. The brigade later included the 28th Massachusetts and the 116th Pennsylvania. In camp near Alexandria, Meagher and the Irish Brigade attained instant notoriety. Meagher adorned his headquarters with the skin of a jaguar he had brought home from Central America. The troops were well-drilled and finely turned out - but sometimes rambunctious and fond of their whiskey.
Meagher made St. Patrick’s Day an event talked about by the entire Army of the Potomac. Maj. Gen. Joe Hooker, when commanding the Army of the Potomac, was the honored guest at one celebration. Festivities began on the eve of the holiday, with the night of March 16 devoted to music and song.At dawn on March 17, according to Meagher’s biographer, Michael Cavanagh, preparations were made for Roman Catholic Mass. “A new and elegant vestment had been purchased by the men for their beloved chaplain, Rev. William Corby,” he wrote. After Mass, the brigade challenged units of the Army of the Potomac to athletic contests, followed by food and drink.The Irishmen carried green flags into battle alongside the Stars and Stripes. Their distinctive green flags were adorned with the harp of Erin embroidered in gold, “with a sunburst above it and a wreath of shamrock below. Underneath, on a crimson scroll, in Irish characters, was the motto, `They shall never retreat from the charges of lances.’ “ The Irish were fighters, and Meagher led them in the Peninsula Campaign, and at Antietam, Fredricksburg and Chancellorsville. Before Antietam, Meagher displayed again the leadership and sense of style he had established in camp. One of his officers wrote, “On Wednesday, September 17, 1862, General Meagher, gotten up most gorgeous in a somewhat fancy uniform, with a gold shoulder belt, was carefully brushed by an orderly, and remarked that `we’d all have a brush soon.’ And we had it.”
At Antietam, Meagher and the Irish Brigade achieved immortality. Attacking the Sunken Road, the Irish Brigade’s hard fighting became the stuff of legend. Wrote Brevet Brig. Gen. Ezra Carman of the 12th New Jersey Volunteer Infantry, “The ranks of Meagher’s Brigade had been greatly thinned. The 69th New York had nearly melted away but a few heroic Irishmen were left, huddling about its two colors, when one of the enemy shouted from the Sunken road: `Bring them colors in here’; upon which the two color bearers instantly advanced a few steps, shook their colors in the very face of the enemy and replied: `Come and take them you damned rebels.’ “ Brigade historian ( great link ) David Conyngham tells the story from a different angle: ”The fight here was terrific. The rebels were entrenched and screened in the sunken road, all the time pouring a deadly fire into the advancing column of the Brigade. The green flag was completely riddled, and it appeared certain death to any one to bear it, for eight color-bearers had already fallen.” According to Mr. Conyngham, with the green flag of the Irish Brigade in the dirt, “Meagher called out `Boys, raise the colors, and follow me!’ ” Capt. James McGee took up the colors, and “as he raised it, a bullet cut the standard in two in his hand; and, as he again stooped down, another bullet tore through his cap. He jumped up, waved the flag, shook it at the rebels, and cheered on the troops.”After seeing the Irish Brigade valiantly attack the formidable Rebel forces at Fredericksburg, Confederate Gen. George Pickett wrote to his fiancee, “The brilliant assault on Marye’s Heights of their Irish Brigade was beyond description. . . . We forgot they were fighting us, and cheer after cheer at their fearlessness went up all along our lines.” At Chancellorsville, an unknown writer described the attack of the Irish Brigade: “With Meagher at its head the brigade marched as coolly and steadily as if on parade. As we marched through the wood shot and shell were poured like hail upon us. When the General reached the end of the road he turned the head of the column and deployed into the woods. . . . Though the men were falling on every side, he boldly rode on . . .”
After Chancellorsville, Meagher intended to return to New York on a recruiting effort to refill his decimated ranks. Army leaders, including Secretary of War Edwin Stanton and Gen. Henry Halleck, did not agree. They needed Meagher and his men in the field. The hot-tempered Meagher resigned over the dispute, and the Irish Brigade continued toward Gettysburg without him.It was an impetuous act, but not completely out of character for Meagher. Meagher sat out the war from May 1863 until he was reinstated at the end of 1864. He actively campaigned for President Abraham Lincoln and Vice President Andrew Johnson during the 1864 election. His military glory days were over, however.
After the war ended and Lincoln’s death, Johnson appointed Meagher as secretary of the Montana Territory. Gov. Sidney Edgerton had been using personal funds to run the territory. Upon Meagher’s arrival, the governor departed for the East, never to return. Meagher served as acting governor through 1866 and into summer 1867. In July 1867, Meagher fell from a riverboat during the night and drowned.His body was never recovered. Historians debate his death as an accident that befell either a drunken man or a man seriously impaired by illness. A magnificent equestrian statue stands as a tribute to Meagher in Montana, far from any Civil War battlefield. He gave the nation the Irish Brigade – a unit filled with men who accredited themselves admirably throughout the Civil War. Confederate Gen. Robert E. Lee noted his respect for the Irish who served on both sides of the conflict: “The Irish soldier fights not so much for lucre as through the reckless love of adventure, and fights, moreover, with a chivalrous devotion to the cause he espouses.”
John E. Carey is a writer in Virginia. He is a descendant of the Corby family.
Saturday, May 24, 2008
Brethren, do we appreciate the full value of the Rosary? Are we its friends or are we its enemies? We are, you say, its friends, But alas! as many a man will say: "I am a Catholic, but I cannot say I practice my religion," so many of us will have to say: "I approve of the Rosary, but I cannot say I practice it." To each I say equally: "Stuff and nonsense; there is no Catholic but a practical Catholic, and there is no friend of the Rosary but he who practices it often and well." "He that is not with me is against me," is not less true of Christ than it is of the Church and the Rosary.
St. Robert Bellarmine - The Yoke Of Jesus
St. Robert Bellarmine Quote: The Role Of Mary
And still more.
Saint Robert Bellarmine "How Suffering Results In Greater Charity"
Thank you J.M.! Link to his St. Robert Bellermine blog post (here)
Mukasey Said BC Law Graduates Should Enter The Workforce Willing To Separate Their Political Views From Their Legal Opinions.
By Megan Woolhouse
Globe Staff / May 24, 2008
NEWTON - With protesters gathered outside Boston College Law School, US Attorney General Michael B. Mukasey urged graduates yesterday not to shy away from difficult choices, including ones that challenge their ethics or lead to "relentless public criticism." more stories like this "If you do your job well, there will be times when you will have to advise clients that the law prohibits them from doing things that they want to do . . . [or] the right thing to do," Mukasey said. "And there will be times when you will have to advise clients that the law permits them to take actions that you may find imprudent or even wrong." Mukasey has sparked controversy by not taking any action in the national debate over what constitutes torture. At his confirmation hearings last fall, Mukasey refused to say whether he thought waterboarding, a simulated drowning technique the CIA has used, is legal.
Yesterday, 25 people wore orange prison jumpsuits to protest his speech and what they described as a US policy that condones torture. Christina Abbey, who wore a black hood over her head like those worn by some detainees during interrogations, said she felt deeply disturbed that the Jesuit college would invite Mukasey to be the keynote speaker at its graduation.
Mukasey said graduates should enter the workforce willing to separate their political views from their legal opinions.
Mukasey, a Yale Law School graduate, urged students yesterday to make decisions using "dispassionate and reasoned analysis." "You must do law even - you must do law especially - when the stakes are high and the pressures to do something else are tremendous," he said.
Friday, May 23, 2008
Father Claude Jean Allouez, the Jesuit missionary, spent several years on the island, where he built the first Christian chapel in Wisconsin.
He took charge of, and put on a firm basis the famous Kaskaskian mission, which death had compelled Marquette to relinquish. None of the missionaries of his time dared more or travelled over a wider territory than Allouez.He even reached the western end of Lake Superior. His life was one alternation of triumphs and defeats. At times he had to prevent the Indians from adoring him as a god; at others they were about to sacrifice him to their deities. Link (here)
The Jesuit Spirituality Center in Grand Coteau will hold individually directed eight-day retreats. The next sessions are June 2-11, June 16-25, June 3-July 9. Participants may stay for the full eight days or opt for a three-day or five-day retreat, with the same beginning dates as the extended sessions. The fee for attending the eight-day retreat is $480; the five-day retreat is $300 and the three-day retreat is $180. A $50 non-refundable deposit is required. The deposit will be applied toward entry fees.
Information: 337-662-5251 or go to
Thursday, May 22, 2008
dated 10 May 2008:
It is with great joy and gratitude to the Lord that I wish to announce that, in his letter dated 9 May 2008, Fr. General Adolfo Nicolas has “decided in the Lord to appoint” as the next Provincial of the Philippine Province
FR. JOSE CECILIO J. MAGADIA, S.J.
In his letter, Fr. General asks me to extend his “thanks and encouragement to Fr. Magadia as he prepares to assume this very important service to the universal Society, and to his Jesuit brethren and all your lay colleagues in the Philippine Province and its apostolates.” Fr. Magadia will assume office some time in early June, after his Installation, the date of which be announced to the Province soon. In the meantime, I wish to join Fr. General in thanking Fr. Magadia for his generous availability for this new mission. I ask too that, on the eve of the feast of Pentecost, we pray in a special way that the gifts of the Holy Spirit be poured out in abundance on our new Provincial, so that he might know the “love, joy, [and] peace” (Gal. 5: 22) which are the first fruits of the Spirit’s presence.
Fraternally in our Lord,
DANIEL PATRICK L. HUANG, S.J.
Wednesday, May 21, 2008
Father Joseph Doyle retires from Jesuit High School of Tampa.
JANET SHELTON FLORIDA CATHOLIC ST. PETERSBURG BUREAU EDITOR
In a May 9 letter to parents, Father Joseph Doyle wrote, “During my time here, I have sought to care for your sons, encourage them, and also provide strong discipline for them,” he wrote. “You gave me the opportunity to have the ‘sons’ I could never have as a celebate.”
As president of Tampa Jesuit High School, Father Joseph Doyle opposed the building of a 60-foot-high, four-column bell tower as part of an $8 million capital campaign that brought new buildings and extensive site upgrades to the Catholic school a few years ago. “He wasn’t in favor of the bell tower, but the students were,” said Jesuit principal Joseph Sabin. “There was one vote for no, and that was his.” Perhaps the Jesuit priest will become fonder of the centerpiece now that he is so much a part of it.
The president’s relic of St. Claude la Colombiere, a 17th-century Jesuit, has been cemented into the tower; Father Doyle’s name will join those of Jesuit teachers and saints engraved on its bricks.
At the retirement ceremony, the principal recalled Father Doyle’s first days at Jesuit in the mid-60s. He was Mr. Doyle then, a young man in formation with the Jesuits, at the school teaching English to Sabin and his classmates. “Father Doyle has a gift for speaking, for finding just the right words. It was evident years ago as much as it is today,” the principal said. “He was different than the other Jesuit scholastics at the time. He had a New York accent. He had premature white hair.”
“In some ways having a stroke is not that bad.” he said. “St. Ignatius said that you have to learn how to be dependent, and through your humility you can receive care from others as a gift of love.”
Tuesday, May 20, 2008
Jesuit priests first were assigned to central Florida in 1888, at the request of Bishop John Moore of the Diocese of St. Augustine.
The Rev. Philip de Carriere, S.J., (excellent link) a survivor of Yellow Fever, volunteered to respond to the request. The 63 year old priest made a solitary trip from New Orleans through quarantined areas, arriving in October, 1888. His church in Tampa, the small, wooden St. Louis Catholic Church, located on the site of the present Sacred Heart Church, was Tampa's oldest Catholic church.
The Rev. John Quinlan, S.J. arrived in 1889 to relieve Father de Carriere and to establish a Mother House in Tampa, for the Jesuit mission area, which now includes all of Hillsborough, Polk, De Soto, Manatee, Osceola, Lee and Dade Counties.
Before 1912 other Jesuit priests had stopped occasionally in Plant City on their way to missions in Polk County. Rev. William Tyrell S.J. reported to his Superior in 1893 that he had stopped in Plant City but found no Catholics.
"When I came to Plant City as a bride in 1915 there were less than a dozen Catholic families. We met in the home of Mrs. R. W. Burch (deceased now) on Baker Street about six blocks east of where the church now is. We only had Mass once a month. Fr. Latiolais from Tampa was our priest (Jesuit)."
For four years Fr. Latiolais traveled from Tampa to Plant City to celebrate monthly Mass. In 1916 he invited all Catholics in eastern Hillsborough County to meet at the Plant City armory to determine if there would be enough support to establish a mission church. Dr. Butler Sanchez had kept contact with Catholic families through visits and sick calls and had recently met with Catholic members of the large Hungarian community west of town. He invited them to the armory meeting. The Hungarian families greatly enlarged the attendance at the meeting, assuring Father Latiolais of future support of a mission church. He petitioned the New Orleans Province for permission to establish a Plant City mission but four more years passed before the church was dedicated in 1920. The monthly Masses continued in private Plant City homes.
For several years they were held in the home of Mrs. Thomas Surrency on the corner of Baker and Thomas Streets. When she moved away the Jesuit Province granted permission to purchase the small, frame house for a permanent church. St. Clements Catholic Church, originally Holy Name of Jesus Mission, first met in this former residence of Mrs. Thomas Surrency at the site of the brick church.
Sometime in the 1920's the Rev. Felix J. Clarkson, S.J. served as pastor. He was also pastor of Sacred Heart Church in Tampa, 1935-1939. The little Holy Name of Jesus Mission church, commonly called the Surrency house church, served Plant City's Catholic families until 1929.
From the executive fast track at GE to ordination as a Jesuit priest, James Martin leads a rather exciting life. His ministry as a Jesuit has brought him to the slums of Nairobi, the projects of inner-city Chicago, and now to a media career in Manhattan. It’s not uncommon to find Fr. Martin on the Colbert Report, CNN, The New York Times editorial page, or advising a theater cast. Why?
As Fr. Martin says, “being a Jesuit has helped me to find God in all things and to experience Jesus as my friend. And so my vocation as a Jesuit is one of the greatest gifts I've ever received from God."
Some Have Hats , Karen Hall's post on the tour (here)
A Nun’s Life , Sister Julie's post (here).
The Dawn Patrol , Dawn Eden's post on the tour (here)
The Anchoress , Elizabeth Scaliaha has yet to comment.
Happy Catholic , Julie D's post on the tour (here)