Archive for the ‘Liberty’ Category.

Hard as Nails

This particular morning, on my drive into work I had contemplated committing suicide. I was thinking that I would finish my final shift and then come home and just end all the pain, anger, hurt, and hatred that I had built up by ending my life. I prayed to God. I asked him to take the hurt, to show me a sign that all would be okay.

I made it to work, clocked in, and started my day. As lunchtime came around, and a line started to form at the door, I looked out at this huge bus that said “You’re Amazing” on it. I thought in my head, “Aw man, we got a bus! Wonder what team they are and where they are from …”

What I didn’t realize was that they were a part of God’s team, and that they had made it to my job just to give me the sign that I so desperately needed. I called the next customer to my register and three men came up. The first thing out of one of the gentleman’s mouth was, “Hello, I just want to let you know that you’re amazing, and God has a specific plan and purpose for you.”

The day God sent me a bus of missionaries to save me from suicide

Hard as Nails Missionaries (HANM)

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Free Speech Is Killing Us

 


The First Amendment | US Government and Politics | Khan Academy

 

Violence is a real problem and a consequence of free speech. Can you imagine if people just said whatever they wanted? You’d have people mistrusting government. You might even start a violent revolution that overthrows the government, may Dear Leader forbid it!

Using “free speech” as a cop-out is intellectually dishonest and morally bankrupt. Yes, free speech is a glorious pastime of our wonderful, prosperous empire, but it’s not the only one. It must be held in tension with other values, such as equality, safety, good citizenship, worshiping me, and stamping out anyone who would be foolish enough to speak up against our utopia.

Look, I am not calling for repealing free speech entirely. What I’m arguing for is silencing those whose speech your majestic rulers—namely, me—find to be potentially seditious. Only when speech is carefully policed, with your betters determining what can be said and what cannot be said, can speech truly be “free.”

Free Speech Is Killing Us

The First Amendment – Freedom of Religion, Press, Expression

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Abortion is Anti-Human

 


Undercover Journalist Of Planned Parenthood Videos, David Daleiden, Speaks Out About Court Case

 

While Planned Parenthood tries to downplay their abortion activity on one hand, falsely claiming it’s a minuscule fraction of what they do, on the other they are also extremely proud of what they do to babies. Millions of tiny humans enter through the front door of a Planned Parenthood clinic warm and secure in their mother’s wombs with a beating heart and a growing body. They leave out the back door as trash, alone and in parts. It’s impossible to make that look virtuous, but these folks try their best.

As the abortion industrial complex grows bolder in telling us what it’s actually about, it is time for all decent people of conscience to join them. Stop glossing over what abortion actually is. Cease being reticent about explaining its reality. It’s time for gentle boldness, to call out what these people do (and literally exult in) for the dark atrocity it is.

. . .

A good and moral society does not celebrate death. A good and moral society does not celebrate those who do. It does not assume a baby is a problem to be destroyed. It does not tell women in crisis that their only solution lies in betraying their own natures and ending the glorious, miraculous life that grows right below her heart.

It comes to her aid, giving her hope and everyday, practical help, before, at, and after the birth of her child. That’s what the pro-life movement does. It doesn’t give her a cold, sterile procedure for a fee and wish her well. That’s what abortionists do. Which is truly more pro-woman?

Abortion is unnatural, dramatically so. It is anti-human. It does not enhance or enrich our collective humanity. It is vile and it is evil. It springs from and reveals our worst natures. No amount of anger, violence, name-calling, knitted “genitalia” caps and profanity screamed from bullhorns during so-called women’s marches can justify it. It’s a fool’s errand to make what is inherently wicked seem moral. It’s a soulless people who try.

Abortion Supporters Wish Rape On Pro-Lifers, Cut Out Beating Hearts, Practice On Papayas

 

I Shall Not Want Audrey Assad Lyrics

 

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Catholicism is counter cultural

“Our task is not one of producing persuasive propaganda; Christianity shows its greatness when it is hated by the world.”
St. Ignatius of Antioch

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“every human being has a soul fashioned in God’s image”

More concretely, you don’t get white supremacy if you believe that every human being has a soul fashioned in God’s image. Neither do you get far-left racial and ethnic identitarianism. Both are symptoms of a metaphysical deficit. It’s very easy to start dividing people up into tribal categories; after all, humans vary massively in just about every imaginable quality. It’s really something of a miracle that we ever came up with a notion of common humanity at all! We have the Judeo-Christian heritage to thank for this in the West. This is something secular people ought to consider before making glib criticisms of traditional religion.

France’s Master Of ‘Materialist Horror’

With no belief that “every human being has a soul fashioned in God’s image”, i.e., God, the result is tyranny and statolatry.

 



I Shall Not Want Audrey Assad Lyrics

 

“When men choose not to believe in God, they do not thereafter believe in nothing, they then become capable of believing in anything.”

― G.K. Chesterton

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Gas Station Food and Food Deserts

Frank Beard’s “30 Days of Gas Station Food” experiment shows that Americans enjoy a a bevy of nutritious food options, even in the places we least expect them.

For most of human history, the primary concern of most people was getting enough food to eat. The invention of capitalism finally enabled the majority of people in market-based societies to focus on higher pursuits. Ironically, capitalism is now widely blamed for causing obesity—because of the availability of fast food, “food deserts,” or simply because the market incentivizes producers to make food as delicious and affordable as possible.

Whether or not you are a fan of free markets, it’s important to understand why this idea is wrong: The ultimate cause of obesity is not that we eat too much food, or that we lack access to healthy food, or that food today is simply too delicious. The cause is that we eat the wrong foods. The reason so much of the food in America is unhealthy is mostly due to bad science enshrined in agricultural subsidies and government-issued guidelines.

. . .

Beard, who said he’s struggled with his weight for years, spent a month eating exclusively at gas stations. After 30 days of gas station food, he had not only lost weight; he had lost six pounds.

He said he chose fueling stations because he wanted to challenge the perception that they’re a bastion of junk food—donuts, pizza, candy, and soda.

Visiting more than 200 convenience stores across nine states, he found plenty of the aforementioned indulgences, but he also found large quantities of healthy foods: fruit, veggies, sparkling water, nuts, salads, and healthy made-to-order options.

What were the results of Beard’s experiment? After 30 days of gas station food, he had not only lost weight; he had lost six pounds (falling from 163 to 157).

. . .

Beard’s experiment, though hardly scientific, suggests that healthy foods are available to most Americans. And while there is a perception in America that most poor people can’t afford to eat healthy foods, evidence suggests otherwise.

A quick Google search reveals modest average prices for an array of healthy food items—from bananas (58 cents per pound), to eggs (between $1.00 and $1.99 per dozen in most states), to milk (less than $3 per gallon in most states), to tuna fish (usually a buck or two per can).

The “30 Days of Gas Station Food” Experiment Holds an Important Nutritional Lesson for Americans

 


Let’s Visit Kwik Star

 

See “30 Days of Gas Station Food” by Frank Beard

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Plastic Recycling Scam

 


Dirty Business: what really happens to your recycling

 

Millions of Americans dutifully fill their recycling bins each week, motivated by the knowledge that they’re doing something good for the environment. But little do they know, there’s a recycling crisis unfolding.

Starting as early as 2017, municipalities across the country, from Douglas County, Oregon to Nogales, Arizona to Broadway, Virginia, to Franklin, New Hampshire, began landfilling many recyclables or simply canceling their recycling programs altogether. The impetus for this disconcerting change? China.

For decades, the country was content to accept, process, and transform recycled materials from across the globe, but no longer. In July 2017, the government announced new policies that would effectively ban imports of most recyclables, particularly plastics. They went into effect last March. Considering that China has imported a cumulative 45% of plastic waste since 1992, this is a huge deal.

Where once China offered a market for the world’s plastic bottles, tubs, and other packaging to be turned into – for example – polyester clothing, now, that market is gone. This means that recycling costs have skyrocketed. A few years ago, Franklin, New Hampsire could sell recyclables for $6 per ton. Now, it costs the town $125 per ton to recycle that same stuff!

Municipalities across the country are facing this startling arithmetic, so hundreds are choosing the drastically cheaper option: throw most traditionally recycled materials in the trash, instead.

While that might sound horrifying, Thomas Kinnaman, an environmental economist from Bucknell University, says it’s actually a blessing in disguise.

“China’s ban may actually reduce the amount of plastic that ends up in the oceans,” he told NPR’s Planet Money podcast. “China was not very careful about what got into their oceans for a long period of time, and if some of the plastic piles were just too corrupted they could do whatever they wanted with it.”

Moreover, landfilling waste is not the evil many assume it to be. Modern landfills in the developed world are highly regulated, with sophisticated systems to protect groundwater, methods of compacting trash as tightly as possible, and even ways of siphoning off methane gas and burning it to produce electricity. Despite the myth that we’re running out of landfill space, current estimates indicate that the U.S. has about 58 years until we need to build additional facilities.

. . .

While plastic and glass should probably be crushed and buried in a landfill, aluminum, tin, and paper – especially cardboard – should absolutely be recycled.

Why It’s Probably Better for the Planet to Throw Plastic in the Trash,” by Ross Pomeroy, Real Clear Investigations, July 15, 2019

 


Why your recyclables might have no place to go

 

See also “China’s Recycling Ban: Surprisingly Helpful for the Environment

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The Art of Dying

Ars Moriendi, or “The Art of Dying,” was an immensely popular and influential medieval text aimed at equipping the faithful for death and dying. It appeared by order of the Council of Constance sometime between 1414 and 1418, and although its author is anonymous, some scholars speculate that it was a Dominican friar.

It is no surprise that the Church would focus on death-related themes at this time: one of the central pastoral preoccupations of the late medieval Church was preparing souls for death, which included saving them from damnation and shortening their stay in purgatory. To suppose that this focus on death was primarily driven by the effects of the bubonic plague is probably an oversimplification; it seems, rather, to be a foundational characteristic of medieval piety, resulting from a flourishing belief in the reality of life after death and the salvific efficacy of the sacraments. Hence, securing the ministrations of a priest in the final hours of death was a chief concern. But the impact of the bubonic plague, including the loss of clergy who would assist the dying, heightened the need for additional forms of guidance—thus arose the Ars Moriendi, a standard for deathbed pastoral practice intended for the use of dying persons and their loved ones assisting them.

The span of centuries notwithstanding, some modern-day bioethicists have looked to the medieval Ars Moriendi for inspiration in discussing contemporary approaches to death and dying. They recognize that patients nearing the end of life today often are overwhelmed by the complexity of health care and miss the opportunity to prepare well for death. A modern-day Ars Moriendi, then, would serve as a corrective to the prevailing over-medicalized, technologically driven death. Whereas bioethicists generally have sought to use the medieval text as inspiration for an approach that accommodates a wide variety of belief systems, religious and secular, it seems vital that the expressed religious intent be preserved in such a work; in fact, certain insights from the medieval text may provide a helpful addition to contemporary pastoral approaches at the end of life.

Just a cursory look at the medieval Ars Moriendi may suffice to draw out some of these insights. As the text emphasizes, dying persons are commonly faced with temptations that threaten to rob them of salvation, including the temptation against faith, the temptation of despair, and the temptation of pride that leads to complacency. When faced with these temptations, such persons must realize the importance of dying in the faith of Christ and in union with the Church to attain salvation, which is true happiness. This includes the reception of the sacraments, repeated professions of faith, self-examinations, and prayer.

For sure, the sacraments are the primary means by which the faithful can attain salvation; nevertheless, one can resist the graces offered in the sacraments, and so these other practices are important to help dispose one to receive the sacraments efficaciously. In this way, simply ensuring the visitation of a priest and the reception of the sacraments does not suffice. While efforts must be made to console dying persons that death itself is not to be feared, in light of Christ’s salvific act, it is better to stir them from complacency than to allow them to drift away from God for the sake of comfort.

These insights from the medieval Ars Moriendi may be key in reclaiming an art of dying for the twenty-first century. They give cause for concern that the typical approach for Catholics nearing the end of life today presumes that the reception of the sacraments all but guarantees salvation; typically, little emphasis is placed on the need for regular self-examination, professions of faith, and overcoming common temptations against the love of God. Instead, the focus is on consoling the dying person and loved ones, not necessarily for the sake of overcoming fear of death to remove a barrier to salvation, but out of deference to social sensibilities. Based on these concerns, it seems we truly are in need of a modern-day Ars Moriendi. The medieval text makes clear that the reality of judgment after death and hope for the salvation of souls should take priority over everything else, including attempts to better navigate the complexities and limitations of medical management at the end of life.

This piece was originally written by Br. Columba Thomas, O.P.

Reclaiming an Art of Dying for the Twenty-First Century,” by Dominicans of the Province of St. Joseph, Word on Fire, July 9, 2019

Also see
Memento mori
Readaeer Life Size Replica Realistic Human Skull Head Bone Model
– “The Christian Art of Dying: Learning from Jesus,” by Allen Verhey
– “Being Mortal: Medicine and What Matters in the End,” by Atul Gawande

 


Insights – The Necessity of Thinking About Death – Sr. Theresa Aletheia Noble

 

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Music for the Dying

When Elaine Stratton Hild was eighteen, she volunteered to play her viola at a local hospital. On her first day, a nurse asked her to go to the room of a woman who wanted to hear “Amazing Grace.” She found the woman alone, but closing her eyes and allowing the music to wash gently over them both, Stratton Hild played the song. When she opened her eyes, she saw that the woman had turned toward the window and stopped breathing. She had died with the sound of “Amazing Grace” in her ears.

More recently, Dr. Stratton Hild (PhD in musicology) has been engaged in a fascinating study of plainsong chants that different communities would sing to dying persons in the Middle Ages. There were entire liturgies to comfort the dying. The presupposition was that the whole community of friends and family would accompany the dying person on their journey through death and beyond. No one, it was assumed, should have to die alone. And no one should die without the support of the community of believers who would care for both their bodily requirements and their emotional and spiritual needs.

Medieval people were not alone in this conviction. Many cultures have developed practices to help “accompany” the dying both physically and spiritually. A mother of three children who had for a time been a novice with a religious community mentioned that, when a certain bell sounded in that community, everyone would leave whatever they were doing to come to the room of the dying sister. The entire community (spilling out into the hallway) would then sing a chant while the person died.

Most of us in the modern secularized world have, it seems, forgotten how to deal with the dying. Our tendency is to lock the dying person away in a room so that no one can see this “failure” of our modern technology.

. . .

The Church, I am now convinced, should offer its help and the consoling presence of the Body of Christ not only in burial, but throughout the entire process of dying. And by “the Church,” I don’t just mean clerics.

I don’t mean to diminish the importance of priests and nuns. I can think of few things more comforting in the hospital than seeing a nurse who is also a religious sister in her habit. Catholics used to see that all the time. We never do anymore. (Why?) But priests and nuns cannot do everything; they cannot do what only a community can do. And we should not presume to “off-load” this work on them out of our sight the way we have off-loaded it onto doctors and nurses.

The one thing every dying person I’ve known has wanted is to die at home. Not one of them did. And in a hospital, the likelihood of a person getting music, chant, a communal liturgy, or the simple presence of friends and family around-the-clock, is nearly non-existent.

We have allowed ourselves to be atomized by modern culture into little separate units. And when we do that, we have no power against the institutions that promise to care for us, but which are increasingly threatening us. The medical community has an invaluable role to play in treating the dying, but it is only a part. No one should have to die alone, in the hospital, far from home.

Music for the Dying

 


Coda: Elaine Stratton Hild studies Medieval chants for the sick and dying

 

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Two Thumbs up for the Trades

Our cars, the roads on which we drive, our houses and apartments, offices and restaurants, every chair, every shelf, every implement from our toothbrushes to our favorite coffee mugs: all of these things are the work of human hands. Some of these goods are the product of assembly lines, some the consequence of men and women of the trades who bring an array of skills to their tasks.

All of these people have an intelligence often hidden by the title of their occupation. A man in his early thirties I met only once worked in the paper mill in Canton, North Carolina. He spoke with the accent native to the hills where he lived and looked nondescript. During our conversation, however, he revealed he had bought a house at the age of seventeen – an uncle helped him with the financing – fixed it up, rented it out, and now owned upwards of twenty such houses. This same man was fascinated by the history of the American West, and used his summer vacations to visit such historic places as the Alamo and the Little Bighorn National Monument.

My son-in-law is a contractor, a skilled builder and maker of furniture. He is a bright man, quick on the uptake, who has read many of the great books and will soon be teaching Euclidian geometry in a private school. Many of his friends, both those who graduated from college and those who never attended, also work in the trades, and display an equal array of gifts aside from their jobs. Another woman in town, a homeschooling mom and a teacher in a local co-op, declined to college and instead became an auto mechanic.

Many young people, I suspect, labor under the expectations of others regarding their choice of a career. Bill’s parents encourage him to study medicine… but he loved his Scouting experiences and dreams of joining the U.S. Forest Service. Sally’s parents hope she’ll go into accounting and join the family business… but she imagines herself as a paramedic whirling around in an ambulance and saving lives.

In The Curmudgeon’s Guide to Getting Ahead: Dos and Don’ts of Right Behavior, Tough Thinking, Clear Writing, and Living a Good Life, a book that should be read by young people everywhere, Charles Murray offers excellent advice on choosing a vocation. “Instead of trying to choose among specific careers,” he advises, “think first about the things you especially enjoy.” He then offers a sample list of such possibilities, such items as “You enjoy being outdoors,” “You enjoy solving puzzles,” “You enjoy security and predictability,” and “You enjoy risks.” Murray concludes with this injunction: “Once you have identified what things you instinctively enjoy, then start thinking about a career.”

The key to the “pursuit of happiness” in our work does indeed lie in discovering what we enjoy and then looking for ways to match those pursuits to a vocation.

Two Thumbs up for the Trades,” by Jeff Minick

 


Mike Rowe opens up on career, confesses “lost wonder” for skilled trades

 

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