Monday, January 31, 2011

February - Purification of the Blessed Virgin Mary


Almighty and beneficent God! who didst impose upon our mother Eve, in punishment for her sin, that she should give birth to her children in pain:

I offer to Thee all the pains which I have thus suffered in atonement for my sins, and thank Thee, that I have safely brought a child into the world, whom I now offer to Thee, according to the example of the Mother of Thine only-begotten Son, for Thy holy service, whom I shall zealously endeavor to educate for Thy honor.


Give me but this grace through the intercession and merits of this most blessed Mother.


Bless me and my child, and grant, that we may here live in accordance with Thy divine will, and receive eternal salvation.


Through Christ, our Lord.


Amen.

Prayer To Saint Matthew

 
O Glorious Saint Matthew, in your Gospel you portray Jesus as the longed-for Messiah who fulfilled the Prophets of the Old Covenant and as the new Lawgiver who founded a Church of the New Covenant. 
Obtain for us the grace to see Jesus living in his Church and to follow his teachings in our lives on earth so that we may live forever with him in heaven.
Amen.

Feast Of St Brigid - 1st February

St Brigid - Mary of the Gael - is second only to St Patrick in the esteem of the Irish people.

She is, of course, specially associated with Kildare and the whole area of Magh Life (The Liffey Plain).

It would appear that the veneration of St Brigid incorporates elements of a much older tradition.

When the Celts came to Ireland, maybe around 500 B.C., they brought with them their Druidic religion. They had many gods, who interacted with the people, sometimes for good, and sometimes for evil.

Many of the gods and goddesses were associated with cult sites at particular places.

The pagan religious framework of the Celts is not well documented, and what details we have, are mainly of the religious practices of the continental Celts as described by Roman writers, who most likely never visited Ireland.

So their accounts would not relate directly to the practices in Ireland, though there must have been broad similarities. The pagan religious practices of the Irish Celts were not encouraged by the Christians, and when they did record them, they would not have wished to present a balanced picture, even if they fully understood the rituals.

So we actually have very little knowledge of the religious practices and rituals of the Druidic religion.

On the other hand, the early Christian Church in Ireland did not seem to associate the Druidic religion with cruel and barbarous practices, which would have to be eliminated entirely.

The names, and many of the attributes, of the Celtic Irish gods were preserved in an oral tradition though the Gods themselves were reduced to the ranks of fairies; they were not gods, but they were greater than human, they were the Sidh or the Tuath de Danann.

The Christian traditions treated the Tuath de Danann with a certain sympathy and they are frequently shown as coming forth from their pagan world, being embraced in the Christian fold, and entering into heavenly bliss e.g. the stories of the Children of Lir, Oisin, and the tale of Eithne.

It was not so easy to get the ordinary people to completely forget the pagan Celtic gods and elements of paganism survived for hundreds of years after Christianity became firmly established.

Indeed there is evidence to suggest that some of the more popular deities were absorbed into the Christian tradition as local saints, and the rituals associated with their worship survived as folk customs right up to very recent times. This would appear to have happened, at least to some extent, in the case of St Brigid.

The head God of the Irish Celts was The Dagda. The Dagda Mor was the father and chief of the people of Dana (the Tuath de Danann). He was a master of music, as well as other magical endowments, and owned a harp that came flying through the air at his call.

Dana was the greatest of the de Danann goddesses; she was the mother of the Irish gods. Daughter of the Dagda, and like him associated with the ideas of fertility and blessing, Dana was also known as Brid "the poetess".

Brid is identified with the goddess Brigantia, territorial deity of the Brigantes, a powerful Celtic tribe of North Britain. Brigantia was associated with water and gives her name to rivers; the Brighid in Ireland; the Braint in Wales; and the Brent in England.

Place name evidence would also suggest that the goddess Brid was known in Celtic Europe.

The name Brid was originally an epithet meaning "the exalted one". She is sometimes mentioned as a triple goddess i.e. three sister goddesses named Brid; one goddess associated with poetry and traditional learning in general; one associated with the smith's art; and the third associated with healing.

However over time the separate attributes of the three goddesses became merged in the one figure. The Irish goddess Brid was specially concerned with the arts and with poetry.

As such she was venerated by the filidh who were poets and prophets, and who had perhaps a rather academic interest in her. The Christian approach to the filidh seems to have been to allow them to maintain their literary, historical and legal responsibilities while suppressing their ritualistic role.

However, it is mainly as a goddess of the ordinary people, concerned with healing, with flocks and stock and the yield of the earth, that she has survived to become a Christian saint.

So what of the Christian St Brigid? Brigid's father was Dubtach descendant of Con of the Hundred Battles, her mother Brotseach of the house of O'Connor. Her mother was said to have been a slave of Dubtach and she was sold, shortly before Brigid was born, to a Druid who lived at Faughart, a few miles from Dundalk.

The date of Brigid's birth is disputed, but may be between 451 and 458; commonly it is taken as 453. Memories of the saint still linger around her birthplace. Her father's family were natives of the Province of Leinster and Fr. Swayne, late Parish Priest of Kildare, claims that they were from Umaras, between Monasterevin and Rathangan in Co. Kildare. Another explanation of how she came to be born in Faughart was that her mother was visiting some relatives at the time.

In any case she was baptised in the Christian faith, receiving the name Brid or Brigid. It is said that she was reared on the milk of a white red-eared cow, the colour of the beasts of the Tuath de Danann.

From earliest childhood the stories of her kindness and miracles associated with her are told. While still a child she was put in charge of the dairy by her mother. One day she had given away so much milk and butter to poor people that none remained for the family. She feared her mother's displeasure and so resorted to prayer. When her mother visited the dairy she found such an abundance of milk and butter that she praised the dairy maids for their industry. Brigid was also renowned for her love of animals and many stories were told of her kindness to stray and starving dogs.

The Tripartite Life of St Patrick mentions her meeting with St Patrick. We are told that while still a child she was brought to hear him preach, and that as she listened to him she fell into an ecstasy.

When Brigid came to marriageable age she decided to enter the religious life. Accompanied, it is said, by seven other young girls she left her home and travelled to Co. Meath where St Maccaille was Bishop. At first St Maccaille hesitated to take them into the religious life as they were very young, and he rather doubted their motives. However there was a great congregation in the church when Brigid and her companions entered to pray. They were all astonished when they saw a column of fire that reached to the roof of the church resting on Brigid's head. When the Saint heard of this miracle he hesitated no longer but gave the veil to the eight young girls.

St Maccaille's church was on Croghan Hill, in Co. Westmeath and it is here that St Brigid founded the first convent in Ireland. A large number of noble ladies entered the convent as postulants and here Brigid and her companions completed their novitiate. At the end of the novitiate Brigid and her original seven companions, journeyed to Ardagh where they made their final vows to St Mel, bishop of Ardagh and nephew of St Patrick. Here in Ardagh she founded another convent and remained for twelve years, during which time the convent flourished. At the request of many bishops she sent sisters to various parts of Ireland to establish new foundations.

St Brigid now went on a journey around Ireland. On her way she visited St Patrick who was preaching at Taillte or Telltown in Co. Meath. Having obtained St Patrick's blessing she continued on her journey. Many stories are told of miracles and the foundation of convents in various parts of the country during that journey.

The Leinstermen were always conscious that Brigid was from their province, and they constantly asked her to return and make her home amongst them. She was offered any site in the province. She decided to make her foundation on Druim Criadh (the ridge of clay) near the Liffey, in what is now the town of Kildare. On the ridge grew a large oak tree and Brigid decided to build her oratory beneath its branches.

The new foundation prospered and developed rapidly. Soon, it is said, Drum Criadh was covered with the cells of the community. From all parts of Ireland and even from abroad girls came to join the community. Bishops and priests went to Cill Dara (the Church of the Oak), as it was now named, seeking Brigid's advice and guidance. The poor, the sorrowful, and the afflicted flocked there in search of help and consolation, which was never refused. Kings showered gifts on the convent, and the privilege of sanctuary was conferred on the foundation, so that any who had offended against the law were safe within the precincts.

A most unusual community developed with both monks and nuns on the one site. It became necessary to have a bishop appointed to the foundation, as only a bishop could ordain priests. However the story is also told that St Mel was old, and a bit doddery, when he professed Brigid, and instead of professing her as a nun he consecrated her as a Bishop. St Brigid for that reason had all the privileges of a bishop.

In any case, St Brigid chose Conleth, a saintly hermit who lived at Old Connell (Connell of the Kings) near Newbridge.

St Conleth visited St Brigid in Kildare where they first met. He stayed some days preaching to the congregation and made a good impression. When the time came for him to return to Old Connell he mounted his chariot and asked Brigid for her blessing. He journeyed home across the Curragh plains, and it was only when he got home that he discovered that the wheel of his chariot had been loose throughout his journey, and it was a miracle brought about by Brigid that it had not fallen off and killed him.

About the year 490 St Conleth was consecrated the first Bishop of Kildare. He may also have been Abbot of the community of monks in the foundation. Brigid and Conleth seemed to have worked well together though they had a somewhat complex relationship.

A story is told of Brigid having given away the vestments which Conleth used for saying Mass, when she had nothing else to give the poor. These were vestments he had got from Italy. It appears that he was none too pleased. Brigid prayed to God with "great fervour". Vestments exactly resembling those given away immediately appeared, and Conleth was appeased.

Despite her anxiety about Conleth's vestments, it appears however that St Brigid continued to hold the reins firmly in her own hands and ruled over both communities, monks and nuns. Her authority is well illustrated by the story of how St Conleth met his end. He decided to go on a pilgrimage to Rome without obtaining Brigid's permission. He did not get very far as he was attacked and killed by a wolf near Dunlavin in Co. Wicklow in 519 a.d..

There is no exact date for St Brigid's death. It is said that she died at the age of seventy, which would make the date of her death somewhere between 521 and 528.

After her death the monastery flourished. The first Life of St Brigid was written not much later than 650, and perhaps even within a hundred years of her death. The author was a monk of the foundation in Kildare named Cogitosus. The "Life" was not really a biography as we would understand it, but rather a compilation of stories of St Brigid. It gives us a fascinating glimpse of life in Kildare some 1400 years ago. He describes the great church of Kildare where the bodies of Sts Brigid and Conleth were:
"laid on the right and left of the ornate altar and rest in tombs adorned with a refined profusion of gold, silver, gems and precious stones, with gold and silver chandeliers hanging from above and different images presenting a variety of carvings and colours"
The Annals record that in the year 836 a Danish fleet of 30 ships arrived in the Liffey and another in the Boyne. They plundered every church and abbey within the territories of Magh Liffe and Magh Breagh. They destroyed the town of Kildare with fire and sword, and carried off the shrines of St Brigid and St Conleth.

It is said that in fact in the previous year, 835, the remains of St. Brigid were removed for safe keeping to Down. However Down suffered too from the "Danes". Accordingly her body was removed from Down and buried in a place known only to a few priests so that eventually all knowledge of her burial place was lost.

In 1185 St. Malachy was bishop of Down, and wanting to discover the burial place of St. Brigid who was supposed to have been buried with St Patrick and St Columba, prayed hard to the Lord to reveal the burial place.

A beam of light settled over a spot on the floor of the church and sure enough when St. Malachy dug at this spot he found the graves of Saints Patrick, Brigid and Columcille. Malachy petitioned Pope Urban 111 for permission to move the bodies to Down Cathedral. The move took place on 9 Jun 1186, the Feast of St. Columcille.

At the dissolution in the reign of Henry VIII, the sacred shrine was despoiled and the relics of the Saints were scattered. Luckily some were saved from destruction. The head of St. Brigid now rests in Portugal, in a chapel devoted to her in the Church of St. John the Baptist in Lumiar, near Lisbon, where her feast is celebrated yearly.

The farmers in the locality are said to regard St Brigid as their special patroness.

Let's take a look at the similarities between the pagan Celtic Goddess Brid and the Christian Saint Brigid:
  • St Brigid's Day.

    Celebrated on 1st February, the pagan feast of Imbolg, the festival of Spring, the coming of fertility to the land. Even today it is still the occasion of popular and patently un-Christian rituals such as the Bridoge and the Biddy doll.

  • St Brigid's Fire.

    Described by Giraldus Cambrensis in the 12th century, as having been tended by twenty "servants of the Lord", at the time of St Brigid; Brigid herself being the twentieth. When Brigid died the number stayed at nineteen. Each of the nineteen nuns took their turns at night and on the twentieth night the nineteenth nun puts the logs on the fire and St Brigid miraculously tends the fire, which never goes out. Although the fire had been burning for some 600 years, by the time of Giraldus, the ashes had never had to be cleaned out and had never increased. He goes on to describe the fire being surrounded by a hedge which no man may cross. One archer who was with Strongbow is said by Giraldus to have crossed the hedge, and he went mad. Another had put his leg over the hedge when he was restrained by his companions. However the leg he put across was maimed and he was crippled for the rest of his life. There is another legend associating Brigid with fire. When she was a child, her mother had gone out one day leaving the child asleep. The neighbours saw the house on fire but when they went to rescue the child there was no fire. The cult of fire is very ancient indeed, going back into pre-history. The fire continued to be tended for at least 1,000 years, with one interruption in the 1200s when Henry of London, Norman arch-bishop of Dublin, ordered it to be extinguished as he considered the tending of the fire to be a pagan practice. It was soon re-lit, by the locals, but was finally extinguished at the Reformation.

  • The Oak Tree

    As with many other peoples, certain trees and groves of trees were sacred to the Celts and treated with veneration. The Druids appear to have been specially concerned with the oak tree, and they are described by a Roman writer as being dressed in white while climbing the oak with golden sickles to cut mistletoe. They then sacrificed a white bull and held a feast. We may assume that a special tree was associated with many of the cult sites. The place-names and literature of the Celtic world contain much evidence about the use of single sacred trees and sacred groves as the focal points for ritual and tribal assembly. One such tree would appear to have been sacred on the hill of Kildare, and it was under this tree that Brigid built her cell. The stump of this tree is said to have still been there in the 10th century and it was held in great veneration as many miracles were wrought through it. No one dare cut it, but might break off a bit with the fingers.

  • St Brigid's Crosses

    These might actually be symbols of sun worship representing the sun in the centre with rays of light coming from it in the shape of the arms of the cross. A story of St Brigid miraculously hanging her wet clothes on a sunbeam to dry may also be associated with an older tradition of sun worship.

  • St Brigid's Wells

    We have numerous wells associated with the Saint, not alone in Ireland but in Britain also. Wells were also often the sites of veneration in the Druidic religion. Sometimes the wells had an associated sacred tree, and this is still to be seen in the association of particular trees with holy wells around the country. Votive offerings (still seen nowadays as the custom of hanging rags on trees at holy wells) have been recovered from some of these sacred Celtic wells which seemed to have a healing function, as they still have. St Brigid is associated with healing, her girdle being capable of curing all disease and illness. Many of the miracles attributed to her are to do with healing - the blind man seeing, the dumb girl speaking etc.

  • Widespread Veneration

    Finally it is worth noting that while St Brigid was not a missionary saint, nor widely travelled, yet in Ireland she is second only to St Patrick in popular favour, and dedications to her are found throughout Britain as well as Ireland. As far away as the Hebrides, she was popular in Catholic areas until recent times and was invoked as patron of childbirth by the women, and revered as the midwife of the Virgin Mary. It would appear that the cult of Brid was established in Celtic Britain before the coming of Christianity and to have made the transition from pagan goddess to Christian saint in the areas associated with her.
So, was the Christian Saint Brigid a real historical person, or the mythical Celtic pagan goddess in another form?

The truth is that we don't know.

Somebody established a Christian foundation on the hill of Kildare. That foundation prospered and became the great and unique Celtic Christian monastery of monks and nuns. There is, on the other hand, no doubt that the legends of the Christian saint contain elements of a far older tradition.

Does it really matter?

Perhaps what does matter is that the site of Kildare Cathedral has been the site of unbroken worship for over 1,500 years in the Christian faith and may very well have been a sacred site for many hundreds of years more.
It is one of the oldest, if not the oldest, sites of continuous worship in Ireland.
 

Archdiocese finds banned priest working again

A former Ohio priest, who worked as a music minister at St. Joseph Catholic Church in Trenton after allegations of sexual abuse were leveled against him, was found working in the Archdiocese of Detroit again.

Herbert Richey Jr. has served recently as an organist at St. Margaret of Scotland in St. Clair Shores, and possibly at another parish in the last 10 years, Ned McGrath, director of communications for the Archdiocese of Detroit, said Thursday in a press release.

McGrath said Richey never worked as a priest in the Archdiocese of Detroit.

Richey was removed from priestly ministry in the Toledo diocese in 1992.

In 1996, a few years after allegations of sexual abuse of young boys were made against him, Richey came to St. Joseph Catholic Church, where he worked as the parish’s music minister.

In 1997 he was laicized.

In 2002, when it was discovered Richey was working at St. Joseph, he was immediately removed from his job and ordered by the Archdiocese of Detroit not to work in any of its parishes or schools, McGrath said in the press release.

“During the time of Herb Richey’s employment at St. Joseph, we are not aware of any allegations made against him,” the Rev. Steven Wertanen, pastor at St. Joseph’s at the time, wrote in a 2002 letter that was published in The News-Herald Newspapers. 

True religious freedom includes Christians in Europe and Middle East, expert says

A true understanding of religious freedom which includes Christians in public life is the corrective for both the “subtle” discrimination facing European Christians and the open intolerance for Christianity elsewhere, an Italian religion expert said.

Dr. Massimo Introvigne, an official who combats racism and discrimination for the Vienna-based Organization of Security and Cooperation in Europe, discussed the situation of contemporary Christianity in an interview with Dr. Gudrun Kugler, director of the Observatory on Intolerance and Discrimination against Christians in Europe.

Citing Pope Benedict XVI, Introvigne said discrimination against Europe’s Christians is more “subtle” than elsewhere.

“Christians are excluded from public discourse, ridiculed, or marginalized. There are also legal decisions discriminating against Christians’ right to free speech in the workplace or in public positions,” he explained.

Introvigne noted the irony that one of the most important discussions of this situation came in the Pope’s prepared discourse for his January 2008 visit to La Sapienza University in Rome. 

The pontiff had planned to address the marginalization of Christians in Western public discourse, but the visit itself was canceled due to “the intolerant reaction of a small minority of professors and students.”

This incident confirmed that there is a problem of  intolerance against Christians in the West, Introvigne said.

The religion expert argued that opposition to such intolerance in Europe is not a distraction from more severe problems facing Christians in the Middle and Far East because both are rooted in a misunderstanding of religious liberty.

Some non-Western countries see the Western notion of religious liberty as a “disguise” for imposing relativism. Many of these countries reject religious liberty or try to substitute a narrower understanding which allows only “freedom of worship.”

“The same relativism is responsible for marginalizing and discriminating against Christians west of Vienna,” Introvigne explained. “As you may see, combating discrimination against Christians east and west of Vienna is based on the same philosophical rationale.”

Religious liberty, he explained, includes freedom to worship inside a church but also the freedom to preach outside it and to print books and to be active as believers in political life.

“And if as a result of the preaching somebody converts, the new convert should be left in peace rather than prosecuted for apostasy or blasphemy.”

Introvigne noted Pope Benedict’s criticism of the “illusion” that relativism provides the key to peaceful coexistence. In fact, this is the “origin of divisions” and “the denial of the dignity of human beings,” the pontiff said in his 2011 World Day of Peace message.

Turning to specific controversies, the Italian expert was critical of the effort to remove crucifixes from public schools in Italy.

The most recent legal case, the subject of a decision by the European Court of Human Rights, was brought by a single family who rejected their local school’s near-total consensus that crucifixes should be kept in classrooms.

“Minority rights are a very important part of our civil conversation. We should however not forget that majorities, too, have their rights,” he commented.

While a balance between the two should be found, he said that going against the feelings of a large majority for the sake of a “tiny minority” is not rational and does not lead to a true respect of minority rights.

“Majorities tend to respect minorities, as they of course should, when they think that their rights as a majority are in turn respected and not discriminated against,” Introvigne noted. 

“A climate where the rights of the majorities are systematically ignored is not a climate which is favorable to general tolerance and non-discrimination.”

He also noted the case of two owners of a small hotel in the U.K. who were forced to pay a fine to a homosexual couple because they limited their double rooms to married guests. 

Introvigne said such disputes should instead be treated with “common sense.”

In extreme cases, he granted, perhaps there is a duty for someone to provide room for those believed to be sinning.

“In an average U.K. Town, on the other hand, probably there is a variety of accommodations, and there may be a peaceful coexistence between establishments which are ‘family-oriented,’ ‘gay friendly,’ and so on.”

Turning to the topic of freedom of artistic expression about religion, he noted that this is part of the Western heritage.

Many minor and major artworks have been “remarkably free” in their negative depictions of the Church, as when Dante placed several bishops and Popes in his depiction of hell.

However, each country has its own traditions and there is a “fine line” between critical allegory, humor or satire and “insult and defamation.” 

Introvigne supported the prosecution of an “ultra-fundamentalist” Muslim preacher who had said “Jews are pigs.” 

While calling Judaism a false religion is protected by free speech, calling Jews or Christians “pigs” is a legal offense in Europe.

Discussing his other duties, the religion expert noted that his organization includes countries in central Asia and the Caucasus region where laws and regulations and religion are “comparatively new” and may need improvement. 

There are difficulties in registering religious bodies as legal entities or obtaining visas for missionaries.

Introvigne’s duties also include combating xenophobia and working with the Roma population.

Exorcist priest knows how to fight evil

The Rev. Jeffrey Grob, one of two exorcists in the Chicago area, doesn’t usually grant interviews.

But the 49-year-old priest, whose dissertation influenced the book “The Rite — The Making of a Modern Exorcist,” has made exceptions in recent weeks.

Grob hoped that through interviews and speaking engagements, he could downplay Hollywood hype surrounding today’s release of a movie with the same name as the book. 

And he wanted to create learning experiences about the often misunderstood subject.

“The devil is real. But, of course, in a highly advanced, scientific, scholastic, all-knowing society ... people think of it as medieval nonsense, that the Church invented the devil to keep people afraid, under their thumb or to scare children,” Grob said. “I wish that was it. I’d be out of a job.”

Requests for exorcism have been on the rise worldwide in recent years. 

The Roman Catholic Church last year proposed building a center in Poland dedicated to conducting exorcisms.

In 1999, the Archdiocese of Chicago appointed its first exorcist since the diocese was formed in 1842. 

Grob is only the second exorcist in a diocese of more than 2 million Catholics.

Grob also is the go-to exorcist for several nearby dioceses that don’t have their own, including the Diocese of Gary, Ind., which encompasses Lake, Porter, LaPorte and Starke counties, and the Diocese of Joliet.

The Diocese of Rockford — which encompasses 11 counties including Kane and McHenry counties and extending west to the Mississippi River — has had its own exorcist for a couple of years, but he has yet to perform an exorcism in that time.

The book, the movie

Matt Baglio, a California-based journalist, used excerpts from Grob’s doctoral dissertation to shape his book “The Rite — The Making of a Modern Exorcist.”

The film with the same name traces the true account of the Rev. Gary Thomas as he underwent training as an exorcist in Rome because there was no training available in the United States at the time.

The seminarian in the movie is named Michael Kovak, portrayed by Colin O’Donoghue. 

Anthony Hopkins has top billing as the unorthodox Father Lucas, who uncovers for Kovak the devil’s reach into a place as holy as the Vatican.

Grob, who has known Thomas for a number of years, said Thomas told him the book is an accurate account of his experience as an exorcist in training.

“I don’t know yet if the movie is,” said Grob, who is as skeptical of Hollywood versions of books as he is of claims of demonic possession.

The Roman Catholic Church approaches exorcism with a skeptical eye because so few warrant an actual rite, which is performed with permission of the church only after specialists rule out medical, psychological and psychiatric causes.

Grob, who notably refers to the devil as “the evil one,” declined to say how many exorcisms he has performed or from what geographic areas the victims came.

“True exorcisms are extremely rare” is as specific as Grob would get. “I’ve never kept track. I have no notches on my belt.”

Grob said he has seen objects move by themselves and has experienced demons attempting to engage him in conversation while he performed an exorcism.

“It changes you,” Grob said. “It deepens your faith.”

Along with that, Grob said he wanted people to know that possession is something that doesn’t happen overnight.

It develops gradually, he said, and usually to those who open themselves to it.

Prayer and the sacraments are the best defense against demonic possession, said Grob, a congenial man with a patient, calming, voice — not the fire and brimstone one might expect of someone who drives evil from its victims.

“Evil does exist. The devil does exist,” he said. “But we have something greater. With Christ, there’s nothing to fear.”

Blessings have helped

Gary Diocese Bishop Dale Melczek said that before any exorcism rite is considered, the diocese refers requests to the Rev. Michael Heimer, stationed in eastern LaPorte County.

While not an appointed exorcist, Heimer has studied exorcism for 20 years and for more than a decade has been called to assist in cases of suspected supernatural activities. 

Most of those appeared to have been cases not of demonic possession but of demonic “obsession” — in which a demon attaches itself to a person or place, he said.

“There seems to be a lessening awareness of diabolical influence in people today,” Heimer said. 

“Many times, I think it comes through spiritual or psychological wounds people experience in life.”

In one case, a college student whose roommate was suspected of being involved in the occult was tormented continually, experiencing lights turning on and off by themselves, and in one instance, all the hanging pictures and a crucifix falling into the center of the room.

The obsession seemed to follow the girl when she returned home. So at the girl’s mother’s request, Heimer blessed and prayed over every room in the house, and the harassment stopped. 

A year later, it started again and required follow-up by Heimer.

Heimer also dealt with a woman who saw people in the hallway of a home she had just moved into in LaPorte County.

“When she went to bed, an old woman at the foot of her bed grabbed her. She had scratches all over her back,” Heimer said. He blessed the house, and the occult activity stopped.

There are about 15 people in the Catholic Church in the United States trained in the rite of exorcism, Grob said. 

More are receiving training, as evidenced by a two-day training session where Grob spoke in November in Baltimore.

Grob said when he was a seminarian training for the priesthood prior to his ordination in 1992, “There wasn’t a single solitary class on demonology. If you’re not training the clergy, how do you expect it to trickle down to the parishes?”

Construction near LA’s oldest church uncovers cemetery

The construction of a Mexican cultural center in Los Angeles has uncovered a 200-year-old Catholic cemetery mistakenly thought to have been moved. 

The development has caused concern among Native Americans and others who believe their relatives are among the buried.

La Plaza de Cultura y Artes is a project of Los Angeles County and a Smithsonian affiliate. 

Its construction work is taking place near Our Lady of the Angels Catholic church, the city’s oldest parish also known as La Placita.

Historical records indicate that anywhere from 100 to 300 American Indians are likely to be buried at the center’s site, the San Gabriel Valley Tribune reports.

The construction on the center halted as soon as the cemetery was discovered, though it is still scheduled to open soon.

Archdiocesan officials said their records erroneously showed the cemetery was closed in 1844 and the graves were relocated.

Officials also said the builders should have notified them that full grave sites were found. 

They reported that their initial impression was that only a few bone fragments had been uncovered.

CNA contacted the archdiocese for further comment but officials were unable to respond to inquiries.

The cemetery was the final resting place of early residents of Los Angeles, who include Native Americans and Spanish, Mexican and European colonists, along with their intermarried children, the Los Angeles Times reports.

Some archaeologists say they have found records concerning who was buried in the original cemetery. 

Residents who claim ancestors in the first cemetery have gathered at the site on occasion to pay respect to the dead.

“We want the Native American history to be told also, besides just the Mexican American,” Tim Poyorena-Miguel, archivist for the Montebello Historical Society and a Gabrielino Indian, told the Tribune. "The Native Americans were there first and they're digging up their bones."

He said Gabrielinos have asked La Plaza officials to return the bones to the site and be reburied.

"We're just trying to understand all the interested parties' concerns and that will help figure into how we use the land moving forward," La Plaza spokeswoman Katie Dunham said. 

"We gave them a chance to air their concerns. We left it as an open forum for them to say what they think."

Construction of the cultural center is currently on hold, following the discovery.
 

New Child Protection Officer For Cloyne Diocese

A FORMER social worker with the HSE West has been announced as the new child protection delegate in the diocese of Cloyne. 

Bill Meagher, the first lay person to assume this post in the diocese, has begun work.

Father John McCarthy was acting child protection delegate in Cloyne since Fr Bill Bermingham stepped aside last summer after clerical abuse victims questioned his decision to show victims’ statements to accused priests. 

Monsignor Denis O’Callaghan was child protection delegate during the period when the National Board for Safeguarding Children sought to examine the mishandling of clerical abuse claims by the Co Cork diocese.

Bill Meagher was appointed to the post by the diocese’s apostolic administrator, Archbishop Dermot Clifford. Last night, Archbishop Clifford reiterated the diocese’s commitment to upholding the "dignity and rights of all children and young children".

"This is a key child protection appointment for the diocese. In addition to providing assistance to survivors of abuse and in managing allegations, Bill’s professional experience and expertise will be an essential resource to the existing 98 trained parish representatives who are in place in parishes throughout the diocese," Archbishop Clifford said.

"The presence of voluntary parish representatives is vital in maintaining public confidence in the Church’s commitment to safeguard children."

Bill Meagher has worked as a senior social worker in the HSE West and Midland Health Board for 14 years.

The Murphy Commission report into the mishandling of abuse complaints in Cloyne is due to be published before Easter.

Catholic church backs academy schools

The Catholic church announced Friday that it had changed its mind over academy schools and would now back its schools that want to opt out of local authority control.

In June, the Catholic Education Service wrote to 2,000 Catholic schools urging "great caution" over whether to become academies – state-funded schools which can decide their own curiculum and set their teachers' pay. 

It followed a letter from Michael Gove, the education secretary, to all schools, encouraging them to apply for academy status.

At the time, Oona Stannard, chief executive of the Catholic Education Service, said Catholic schools might have to give up their land and buildings to turn into academies. 

"We would be very unwise to trade this for an uncertain future and a higher level of risk," she told the schools.

But the Right Reverend Malcolm McMahon, a Catholic bishop and the chairman of the Catholic Education Service, has now said it is the church's view that "we should make conversion to academies a ready possibility for Catholic schools".

"We have reflected at length on Catholic social teaching and our responsibilities to the wider community and the poor," he said in statement issued by the Catholic Education Service. 

"We are not in favour of a free-for-all in which some institutions flourish whilst others wither, for our schools are not just lone institutions, they are part of a family both of Catholic schools and the wider landscape of schools," he said, adding that "we do not seek to turn our schools into businesses."

He said there had been changes to government policy over the past few months over land ownership and a school's conversion to academy status. 

The bishop said he wanted Catholic academies to be called Catholic voluntary academies to reflect the "distinctive nature of our sector, its history and what it brings".

"The landscape is changing rapidly and we must be prepared to innovate and adapt with it, wherever appropriate to fulfil our mission in Catholic education," Bishop McMahon said. 

"We remember that the primary purpose of Catholic schools is the promotion of the common good through the education of children."
 

Virginian sex assault victims blast Catholic Church

Adult victims who suffered sexual abuse as children have faced off in an increasingly acrimonious fight with the Catholic Church over whether to extend the time in which a victim can file a lawsuit against an abuser. 

At a press conference last Thursday in which victims told wrenching stories about being abused, Camille Cooper, director of legislative affairs for National Association to Protect Children (PROTECT), called on the Catholic Church to back down from efforts to limit Virginia's statute of limitations. 

She said the church already helped to cut the proposed extension to file a suit from 25 years to eight years.

"I've reached a whole new level of cynicism in being lobbied by the Catholic Church," Cooper said, adding that the church also sought to write into the bill an exemption for businesses and organizations that might be sued. 

She said she hoped that any church members who continued to oppose the bill would "find God" before the bill goes to the Senate's Courts of Justice civil affairs subcommittee.

Victims say the longer time frame is warranted because many children repress memories of the abuse and do not report or acknowledge the experience until years, or decades, later.

Current law requires a victim of childhood sexual assault to file suit within two years after the abuse occurred, after reaching adulthood, or after the abuse came to light. 

Bills sponsored by Del. David B. Albo (R-Fairfax) and Sen. Frederick M. Quayle (R-Chesapeake) would allow victims to sue their abusers up to 25 years later.

But Cooper said that after the Catholic Church spoke up at a House Courts of Justice subcommittee hearing, Albo's bill, HB1476, was amended to reduce the period to eight years.

Advocates hoped to push through Quayle's bill, SB1145, on Thursday without changes. 

The Civil subcommittee of the Senate Courts of Justice agreed to send the measure to the full committee after amending the period to 20 years.

Among the advocates pushing the bill was Becky Ianni, 53, director of the Survivors Network of those Abused by Priests. 

She told of being abused by Monsignor William T. Reinecke when she was a girl in Alexandria.

"All the parents loved and trusted him. I loved and trusted him," Ianni told reporters. 

When the abuse started, she said, she buried the experience deep in her mind until her memory, triggered by a photograph of the priest, unearthed it 40 years later. 

Reinecke, confronted by another victim, committed suicide in 1992. 

The church has been rocked in recent years by disclosures of widespread abuses and cover-ups by clergy. 

A call to Jeff Caruso, executive director of the Virginia Catholic Conference, was not immediately returned Friday morning.

Cooper said she would not be satisfied until there is no statute of limitations at all on bringing suit against an abuser.

Placing limits on the time frame contributes to the repressive tactics used by abusers to silence their victims, she said.

Cooper and the other advocates of childhood sexual assault victims also urged the passage of a bill sponsored by Del. William R. Janis (R-Goochland) that would help judges to set monetary values when ordering restitution for the victims of child pornography cases. 

Under his bill, HB1995, a victim would receive at least $150,000.
 
A House subcommittee agreed to report the bill with an amendment that instead would set restitution at $1,000 for each offense. 

During the debate, lawmakers and advocates said an offense could be defined by prosecutors as each pornographic image taken and each time the image was reproduced and transmitted to others.

Sen. Creigh Deeds (D-Bath) has offered a similar, more loosely defined bill that will also go to the full Senate panel.
 

Parents' boycott call over Cath school building levy

Parents at a Catholic primary school in Thornbury, Victoria, plan to boycott a new $105 annual building levy introduced by the local parish priest to help fund a major government development project at the school, reports the Northcote Leader.

The parents of students at St Mary's Primary School in Thornbury, said they do not want to pay until the priest, Father Gerald Medici, justified the need for the levy and guaranteed satisfactory resolution of the past year's issues.

The $2 million Federal Government Building the Education Revolution project comprises a library, technology centre and learning areas.

"St Mary's has already received $2 million in (federal) funds and Father Medici applied for a $400,000 grant to fix up the school grounds," said one parent, Con Sarazen.

"Why should parents have to pay an extra levy? We are asking other parents not to pay it out of protest."

In a statement sent via the Catholic Education Office, Father Medici said the building levy would help service a loan to refurbish the school buildings and it was no higher than similar levies at other Catholic schools in the area.

Fr Medici said the levy was "totally separate" from the federal project and that an existing community development levy of $50 had been discontinued. 

In a separate clash, teachers have raised concerns with the Victorian Independent Education Union about health and safety issues arising from building works.

Union spokesman David Brear said concerns included builders' ladders left erected in school toilets, contractors failing to sign in, teachers forced to vacate classrooms at short notice, cuts in programs and lack of consultation.

Boston Catholic schools to accept children of gay parents

The Archdiocese of Boston has decreed that children of same-sex couples can enrol in its parochial schools, reversing a 2010 decision at the parish level refusing one such admission, reports the National Catholic Register.

The decision drew a mixed reaction from Catholics, but won the swift endorsement of Michael Reardon, executive director of Boston's Catholic Education Foundation, an independent organiastion that funds school construction and repair as well as scholarships.

The foundation had announced in the wake of last year's rejection of a same-sex couple's child that it would provide no scholarships to schools that discriminated in this way.

"From the perspective of the foundation, the key part of this is that it does not exclude any group of students, and it promotes what is essential to Catholic education, which is inclusivity,'' Reardon said.

The January 12 statement from the Catholic Schools Office of the archdiocese cited a statement made by Pope Benedict XVI to an assembly of American Catholic education officials in 2008 that said, "No child should be denied his or her right to an education in faith, which in turn nurtures the soul of the nation."

The schools office also states that "Parent(s)/guardian(s) of students in Catholic schools must accept and understand that the teachings of the Catholic Church are essential and are a required part of the curriculum."

In contrast, Denver Archbishop Charles Chaput strongly supported a school in Colorado that told a lesbian couple last year that their child could not enroll for first grade.

As the archbishop explained at that time, Catholic schools are committed to working with parents in teaching the Catholic faith. 

But "if parents don't respect the beliefs of the Church, or live in a manner that openly rejects those beliefs, then partnering with those parents becomes very difficult, if not impossible.

"It also places unfair stress on the children, who find themselves caught in the middle, and on their teachers, who have an obligation to teach the authentic faith of the Church."

Police search for missing Jesuit

Police in Chennai are searching for an elderly Jesuit Brother who has not been seen since Jan. 17.

Brother Mariadoss Antonimuthu, 65, was working with Pathai Illam, a Jesuit-run organization helping the rural poor.

“Brother Antonimuthu was supposed to arrive at the office on January 17. He is still missing,” Jesuit Father Joe Arun, secretary of Jesuit-managed Loyola College in Chennai, told ucanews.com Jan. 26.

“We are still searching for him,” he said.

Meanwhile, police have launched a statewide search for the Jesuit.

The Brother had been expected back at his office following a three-day charismatic retreat conducted by a fellow Jesuit.

After he didn’t show up on Jan. 17, staff contacted the Jesuits to inquire as to his whereabouts. They also discovered his mobile phone had been switched off.

The Jesuits later lodged a missing person’s report and two police teams are currently searching shrines and ashrams in Tamil Nadu.

Father Arun said the Jesuits believe the Brother may be suffering from memory loss.

“Till now, he has not communicated with anybody in our community or his relatives,” the priest said.

“We are deeply pained by his disappearance and hope that we will soon find him, the Jesuit priest added.

The missing Jesuit, who wears saffron clothes and has a beard, is known to lead an austere life and was interested in the Catholic charismatic movement.

He had worked in government as an engineer before joining the Jesuits.

Buddhist, Protestant leaders try to reconcile

A Protestant leader has met with a senior figure from Korea’s Buddhist Jogye order, in an effort to diffuse ongoing tensions between the two faiths.

Reverend Kiel Ja-yeon, the newly elected president of the Christian Council of Korea (CCK) met the Jogye Order’s chief executive Venerable Jaseung yesterday during a courtesy call, to try to reach some kind of mutual understanding.

The Jogye Order of Korean Buddhism is the country’s largest Buddhist denomination.

Protestant-Buddhist relations have been strained over the past few years and recent barbs have been exchanged over temple/church stay schemes for the faithful.

Reverend Kiel said he made yesterday’s visit to clear up any misunderstandings over his “church stay” project.

“As the temple stay scheme aims to spread the faith and spirituality of Buddhism to people, our church stay aims to express the faith and spirituality of Christianity,” he said.

“Some saw our project as a reaction against the temple stay, but that is wrong,” he added.
Venerable Jaseung in turn sought to explain to Reverend Kiel the purpose of the temple stay.

“It’s not a Buddhist mission program. It is to provide education on Korean tradition, history and culture,” he said.

“We don’t object to the church stay project. Buddhists are not worried about Protestant mission projects,” he added.

Venerable Jaseung hoped Reverend Kiel would play an important role in the CCK and Reverend Kiel promised not to provoke Buddhists.

Meanwhile, a Jogye Order official told ucanews.com today that recent Buddhist criticism of the government was a result of religious bias by the government in favor of Protestants, not a criticism of Protestantism itself.

“Some fundamentalists slander Buddhism, but they are small in number. There is no religious conflict between Buddhism and Protestantism,” he said.