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Mainstream Studies of Dumbed-Down Compulsory Universal Schooling

This would merely be a paranoid, conspiratorialist rave–except that the evidence is all in the notes. (This posting isn’t intended so much as an article, as a set of easily accessible notes for making arguments.)

You can sometimes learn more from your presumptive ‘opponents’ than from your alleged friends, who can actually be acting in Pecksniffian self-interest presenting a highly-filtered public persona, on the presumption that they know better than you what you need to know. Regardless of the functional debilities of extreme leftism, Noam Chomsky still aspires to the tenet of classical liberalism, that “I strongly uphold your right to your point of view, no matter how strongly I disagree with you”. It’s sometimes worth listening to what he has to say.

Noam Chomsky, citing Ralph Waldo Emerson on the elites’ rationale for agitating for universal, compulsory education: “The grounds on which eminent public servants urge the claims of popular education, is fear” … [that, in their words, he says] … “This country is filling up with thousands and millions of voters, and you must educate them to keep them from our throats”, meaning, “educate them the right way,” keep their perspectives and their understanding narrow and restricted, discourage free and independent thought, and frighten them into obedience –something that’s done over and over in the schools as well–we’ve all experienced it.”

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Before factory schooling, young people, whether geniuses or working people, were free to write their own life script.

WE breed water dogs not to bite game birds, we hood falcons to control them, when race horses run too fast we “handicap” them with lead weights, and when students are in danger of independent learning so that they threaten to evade being conditioned into mindless consumers and docile, unquestioning employees of giant corporations, we subject them to “schooling”.
College graduates today have been denied, by design, a basic liberal-arts education that was freely available to many 1-room schoolhouse, elementary students prior to the imposition of universal forced schooling in the period 1880-1920. It was a result of planned, deliberate deprecation of curricula and intense, adverse behavioral conditioning, which long preceded their high school graduation. A vast store of evidence for this assertion, unknown to the general public, is in freely available authors in a tradition of “studies of Deliberate Dumbing Down K-12”. (Author list at the end of the article.)
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The issue of deliberate dumbing down (DDD), of unimaginably vast scope, centers on the confidential history, virtually never discussed openly in the press or taught in schools or colleges themselves, that contrasts the rigidly controlled, standard anti-intellectual conditioning children receive today in public schools, with the extreme opposite, self-directed, radical freedom which prevailed in America prior to the railroads (1840).
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America from the Colonial/Revolutionary period, until the mid-19th century, was an outpost of personal independence, granted immunity by geographical isolation, from the restrictive model of Europe’s old-world, highly stratified class system. (America was at a colonial “margin” at some distance from the imperial center, England. The historical dissolution in the mother country of the ancient, manorial-feudal medieval society in which peasants had traditional rights to the land which their lord could not abrogate, had been disrupted centuries earlier in England than in America, with the enclosure of common lands for specialized sheep-grazing for the Italian wool trade by the lower gentry, socially rapacious behavior in common with the higher nobility, friends of Henry VIII, in the despoiling of Church lands built up over centuries of free labor accumulation under the evangelical counsel of Poverty. This pattern of dissolution only encroached on the colonial margin in America, centuries after it happened at the center, in England.) For instance, it was illegal in 19th century England to teach to lower class children, what John Taylor Gatto termed “the active literacies”, writing, public speaking and the cultivation of eloquence.
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Concurrent with the liberal Protestant biblical studies (“Historical-Critical Method”) of Adolf von Harnack in the late 19th century which “proved” that biblical accounts of miracles were “fantasies”, agnostic or atheist northern German philosophers were instrumental in enlarging on the rationalist foundation of the French Enlightenment until the late 19th century rise of the Fabian Socialist Society (symbol: a wolf in sheep’s clothing) espoused by the high architects of compulsory, universal, dumbed-down schooling. In contrast with the 99% of humanity which has believed in some sort of God, “when people stop believing in God, they don’t believe nothing, they’ll believe anything”.
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"There can’t be a God, nor any Heaven", (the outlook that "proves one is a 'scientist' "), therefore, let’s “create” heaven on earth, “eat, drink and be merry, for tomorrow we die”, (never to be resurrected into any eternal paradise), continually “improving” humanity, reinventing ourselves, on Darwin’s racist model of human “survival of the fittest”, leading to Hitler’s death factories and ultimately, today, to Bill Gates’ great purge of the “excess” of the majority of humanity.
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A free people would never accept this. Therefore, starting in the mid-19th century, American children had to be wrested out of their family traditions and religions by secretly socialistic, anti-intellectual conditioning, subjecting them, in compulsory, universal, police-enforced, deliberately dumbed-down schooling, beyond the parents’ knowledge and understanding, to the endless drudgery of factory schooling, “at least keeping them off the streets and out of trouble”, precisely from the age when their brains should be furiously, delightfully absorbing everything about the wonderful, fascinating world.

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Hymns for the Tarcisians of the Sacred Heart

(About the League of the Tarcisians of the Sacred Heart)

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Hymn of the Tarcisian League
of the Sacred Heart of Jesus

(↑J.S. Bach, Liebster Immanuel↑ | ↓Felix Mendelssohn, Consolation↓)

1. We love Thee, Lord, and we will love Thee ever.
We long to see Thy Heart triumph and reign.
We long to help all souls to know and love Thee;
For this we give thee all our_ joy and pain.

Chorus
Yes, Thou must reign the Sovereign King of nations!
Thy love must be acknowledged and adored
Adveniat! must be our prayer unceasing,
Adveniat! O Heart of_ Christ Our Lord.

2. We promise Thee to fight against temptation
To offer Thee our prayer, our work, our play,
That Thou mayst reign in every home and country
That all men’s hearts may bend be_-neath Thy sway.
Chorus

3. Yes, we are Thine, Thine own, Thy child apostles,
And Thou didst love the little ones of yore,
So let us comfort Thee, O dearest Jesus,
This is the grace today We_ Thee implore.
Chorus

4. Bless us, dear Lord and bless all hearts that love Thee,
Bless Thou our homes, where Thou dost reign as King
Grant us the grace to win more hearts to love Thee
Grant us the grace more homes to_ Thee to bring.
Chorus

5. O King of Love, accept our weak endeavour,
See us Thy children gathered round Thee now.
We long to haste the coming of Thy Kingdom,
The day when all to Thy sweet_ yoke will bow.
Chorus

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Tarcisians of the Sacred Heart are boys and girls from kindergarten up, who endeavor to bring the Sacred Heart into their own homes and the homes of others through their great love for the Sacred Heart. The means they use are “Golden Pennies” (prayers, sacrifices and Eucharistic devotions). This crusade was started by Father Mateo to help spread the Enthronement of the Sacred Heart in the home.

The name “Tarcisian” comes from St. Tarcisius, the boy-martyr, who was killed in the early centuries of the Church, while carrying the Blessed Sacrament to Christians condemned to death by the pagans. St. Tarcisius is a model and patron for all boys and girls who love the Blessed Sacrament and who, like him, try to bring Jesus to souls.

A Tarcisian Club may be started in your own home. Once your children become Tarcisians, you will be amazed at the transformation the Sacred Heart will effect in their souls. Information in the original text which is no longer relevant: Send for explanatory leaflet and copy of the Tarcisian newspaper, THE KING’S REIGN. Write to: Tarcisian Club, 4930 S. Dakota Ave. N.E., Washington 17, D. C.

🔊Tarcisians of the Sacred Heart (25:06)
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Statutes of the League of the Tarcisians of the Sacred Heart


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Happiness Level Four – Meaningful Suffering

Camille De Blasi

The podcast above contains an extract from a talk about the pro-life implications of Fr. Robert Spitzer’s teaching on
the Four Levels of Happiness . The Fourth Level, extracted here, is involved with the broader topic of the Apostolate of Suffering in relation to the Holy Souls in Purgatory. There seems to be some relation to an outline from St. Thomas, on the balance between vices and virtues, as follows: “The vices of those who fall can be categorized as involving pleasure, possessions, prestige and power.”

It may be that the virtue which is the opposite of vice of seeking after power, the fourth of those falls, is involved with the the accumulation of merit through suffering, especially with our petitioning our Blessed Lord to accept our sufferings for inclusion with His infinitely meritorious sufferings. (cf. “I Paul … now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the church…” Colossians 1:23-24) For our sufferings to be made use of by our Blessed Lord, requires as a first step, our giving up the pursuit of power.

Our Blessed Lord had told St. Peter, in John 21:18, that “Amen, amen I say to thee, when thou wast younger, thou didst gird thyself, and didst walk where thou wouldst. But when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and lead thee whither thou wouldst not.” That historical event, the Lord’s speaking so to St. Peter, has been interpreted as regarding how St. Peter would die crucified upside-down; it relates directly to the topic of the audio extract above.


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Till We Have Faces (Audio 1-8)

One

Two

Three

Four

Five

Six

Seven

Eight


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A Character in Aldous Huxley’s ‘Brave New World’ Relies Upon Memorized Knowledge Rather Than Behavioral Conditioning

Absent comprehensive conditioning, John Savage relies on his encyclopedic memorization of all of Shakespeare to supply analogies with which to evaluate new and unknown situations which he encounters. [This leads to reflection on the role of grammar-level, rote memorization for support of higher studies—in the medieval monastery, the monks would repeatedly read sections of texts, “ruminating” upon them like ruminant animals “chewing the cud”, until they were able to draw upon the internalized knowledge during discourse.]

 

John Savage is exceptional in not being a test-tube baby. His responses are not due to programmed, totalitarian behavioral conditioning as are those of all the other characters in the video (except, provisionally, the young Alpha Plus (A+) Bernard Marx, prone to heretical ideas, who is being groomed for a Directorship by His Fordship, Mustapha Mond, whose supreme status is signified by a “T” character, after the Ford Model-T, in addition to his A+ insignia).

For context about founding technocracy author, Aldous Huxley’s vision of anti-biblical, world-unified organizational control, see the archived text of Jim Keith’s Mind Control, World Control, The Encyclopedia of Mind Control.

See Bruce Deitrick Price’s archived article “The Crusade Against Knowledge – The Campaign Against Memory” regarding the deliberate deprecation of good education.

See the blog posting “Little Lost Lambeth” for a contrast between Aldous Huxley’s technocratic dystopia and Christendom.

See the Baltimore Catechism Number Two for the corpus of essential knowledge for exercising informed choice as a Catholic Christian.


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Little Lost Lambeth by Steven Kellmeyer – Patrick Madrid’s Envoy Magazine – October-November 1998

What do a 2000 year old Christian Tradition, the Anglican Lambeth Conference and English author Aldous Huxley have in common?…

In 1930, the Anglican Church made a decision that proved tragic for the entire world. About the only two voices that realized the problem were, of course, the Catholic Church, and surprisingly, an agnostic.

The year is 1932. On the Continent, Adolf Hitler is still 11 months away from gaining control of the German government. Though he continues to search for a way to gain the electoral majority necessary to rule Germany, he has already won a major victory in England, a victory that will continue to grow and metastasize long after he lies dead from a self-inflicted gunshot wound in a burning bunker in Berlin 13 years in the future.

Yet, even as English Churchmen nurture the seed of Hitler’s philosophy on their isle, another voice has risen from among the inhabitants of that gallant land. This voice has spent the last two years forming one of the most insightful and strident attacks on Nazi philosophy ever concocted, and it is now, in February, 1932, that the author releases his work into the stream of history. The battle between the philosophies continues to be fought down to this very day: the battle between the eugenics, advocated in seminal form by the Church of England, and the natural law, upheld by an agnostic who saw the preposterous conclusions to which the contraceptive philosophy must inevitably lead.

The agnostic was Aldous Huxley; his book, Brave New World, would constitute not only an incredibly prophetic description of the contracepting society, but also a deft parody of the Christian church which first legalized the idea. Prior to 1930, contraception had been uniformly condemned by every Christian denomination in the world since the death of Christ.

Unfortunately, Darwin’s work between 1854 and 1872 had a profound influence on European and American society. His “survival of the fittest” argument soon produced the idea that some human beings were less fit, less worthy to procreate than others. Both sides of the Atlantic forged ahead with applications of this “breakthrough” in scientific understanding. Scientific journals devoted to eugenics, the breeding of a better human animal, soon became common throughout Europe. Francis Galton, the man who coined the word “eugenics,” established a research fellowship in University College, London in 1908, and his Eugenics Society began work in the same year.

By the early 1920s, Margaret Sanger and several of her English lovers were touting contraception and involuntary sterilization as a way to limit the breeding of the “human weeds,” as Sanger called them: the insane, the mentally-retarded, criminals, and people with Slavic, Southern Mediterranean, Jewish, black or Catholic backgrounds (ironically, Sanger was herself raised by a Catholic mother). Though most supporters of atheistic rationalist scientific progress don’t advertise it, Hitler’s racial purity schemes were nothing more than the application of 1920s “cutting-edge” biology. When this attitude encountered Christianity, the results were uniformly explosive. Ever since 1867, Anglican bishops had been meeting roughly every ten years at Lambeth Palace, London, in order to discern how best to govern their Church. Mounting eugenics pressures had required the bishops in both the 1908 and the 1920 conferences to fiercely condemn contraception. But the constant eugenics drumbeat would not let up.

The 1930 conference brought even greater internal challenges; many of the people advising the bishops were eugenicists, indeed, at least one attendee, the Reverend Doctor D.S. Bailey, would be both a member of the International Eugenics Society and an active participant in the conference.

Between the general mood of society and the insistence of advisors, the Anglican bishops were placed under extreme pressure to allow some form of artificial contraception. On August 14, 1930, after heated debate, they voted 193 to 67, with 14 abstentions, to permit the use of contraceptives at the discretion of married couples. The decision rocked the Christian world — it was the first time any Christian Church had dared to attack the underlying foundations of the sacred marital act, the act in which another image of God was brought into creation through the parents’ participation in co-creation with God. Pope Pius XI, deeply saddened, issued Casti Connubii, just four short months later on December 31, 1930, reiterating the constant Christian teaching that artificial contraception was forbidden as an intrinsically evil act.

H.G. Wells’ stories of a scientific utopia combined with the publication of the Lambeth decision and Casti Connubii to fire Huxley’s imagination. What would a society which fully endorsed contraception look like? Though Huxley was by no means a Catholic, he possessed a keen intellect and an incisive pen.

His conclusions were soon plain — society as we understood it would fail to survive. Writing in the grand tradition of English parody, he constructed a wickedly accurate portrayal of the contraceptive society, written so as to ensure his English audience would recognize his portrayal of the Church which had set them on the road toward it. In so doing, he inadvertently created an allegory which supports Catholic teaching.

The Catholic teaching on contraception finds its basis in the book of Genesis and in sacramental theology. Adam and Eve were the original bride and bridegroom, the first married couple, their marriage a natural bond formed by God. When Adam and Eve disobeyed God and ate of the fruit of the tree, Adam compounded his sin by publicly repudiating Eve, saying to God, “The woman whom THOU gavest to be with me, she gave me fruit of the tree, and I ate” (Gen. 3:12).

The first couple’s twin sins of disobedience and failure to own up to their actions brought twin curses upon them: increased pain in childbirth and increased toil in order to bring forth sustenance from the earth. Because Adam’s children were not only in the image and likeness of God, but also in Adam’s image and likeness, Scripture describes the first three patriarchs, Abraham, Isaac and Jacob, all suffering from infertility and famine. All three lived out the twin curses of Adam. Both Abraham and Isaac were driven into another land in order to avoid their respective famines and both publicly repudiated their wives while in this foreign land, acting in the image of their forbear (Gen. 12:10-20, 16:1, 15:21, 26:1-6). Both of Jacob’s wives suffered from infertility (Gen. 30:1, 30:9), while the famine which occurred in the life of Jacob, now named Israel, drove all of Israel’s family into Egypt, where they became enslaved.

Thereafter, the twin curses of famine and infertility weave in and out of the whole long history of Israel’s children. The curses would only be broken by the new Bridegroom, Jesus Christ, through the establishment of a new Tree of Life, the Cross (cf. Acts 10:39, Rev. 22:2). The Church was birthed into existence through the pain of the Cross, with Mary, her face twisted in an agony of sorrow, mirroring the face of her crucified Son: “the woman clothed with the sun . . . cried out in her pangs of birth, in anguish for delivery” (Rev .12:2). At the Cross, the pain of childbirth was taken to its limit and destroyed. Similarly, the Eucharistic prayer of the Mass testifies:

“Blessed are You, Lord, God of all creation. Through Your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the Bread of Life.

Blessed are You, Lord, God of all creation. Through Your goodness we have this wine to offer, fruit of the vine and work of human hands, it will become our spiritual drink.”

The toil of our hands is united to the work of God’s hands, nailed to the Cross, taken to its limit in death, and also destroyed. Thus, the Bridegroom Jesus Christ, leads His Bride the Church to the Cross, the Tree of Life. Christ smashes through the twin curses, and feeds His Bride with the Fruit of the Tree — His own Body. By thus receiving the Bridegroom into Herself, the Bride who is the Church, along with all of Her members, is made fruitful and is given life as a child of God. The sacrament of the Body and Blood of Christ divinizes us (CCC 460, 1988, 1999), allowing us to partake of the Divine Nature (2 Pet. 1:4).

The sacraments of marriage and the Eucharist are inextricably intertwined. The act of marital union is the created image of the reality of the Eucharist, for after the wedding feast, the bride receives the bridegroom into herself and is made fruitful, and both husband and wife are blessed with new life. As a result, the active attempt to destroy the fruitfulness of the marital act is not only a rejection of the grace of marriage, but it is also the implicit rejection of the sacrament that marriage images, the Eucharist.

Though Huxley, the man whom a contemporary called a “neo-pagan” and who eventually began to dabble with Hinduism, did not consciously understand the theology which lies behind the acts of sexuality and contraception, he instinctively understood their interconnection. Because he wanted his Brave New World society to embrace and live out a contraceptive mentality, it replaces the tree with the industrial complex. Huxley understood that universal sterility is unnatural, and no tree, no living thing could produce it. By removing pregnancy, his worldly society removes the curse of the pain of childbirth. His society further ensures this by populating itself with abortion clinics and factories which bring children into existence through in vitro fertilization, in vitro gestation and cloning. Most women are created sterile, but a few are permitted to retain their fertility so their eggs could be harvested in order to produce the next generation. These women are distinguished by their contraceptive cartridge belts, which they are drilled to use from the time of childhood.

The contraceptive society desires not children, but pleasure. Where there is no desire for children, there is likewise no desire for parents — indeed, the very words “mother” and “father” are curse words, the lowest and most vile form of insult, as the phrases “Mary, our Mother” and “Our Father” are in certain circles today. But a sterile world is impossible to live with on a daily basis. The delight in worldly pleasure leaves an ever-thirsting spiritual desert. His society solves this problem with “soma” — the psychedelic wonder-drug which removes the individual from reality. Still, the use of soma is not enough. People need symbols and liturgy, and Huxley knows it. Fortunately, the Anglican Church left his fictional society a rich legacy. They have the sign of the “T,” a reminder of the first mass-produced item in the world, the Model-T Ford, and not-so- coincidentally a broken echo of the Cross, with its vertical connection to heaven cut off:

“And she had shown Bernard the little golden zipper-fastening in the form of a T which the Arch-Community-Songster of Canterbury had given her as a memento of the weekend she had spent at Lambeth . . . ‘A cardinal,’ Mustapha Mond explained parenthetically, ‘was a kind of Arch-Community Songster.’ ” (pp. 118, 157). Since the Arch-Community Songster is a quasi- cardinal, he also leads a quasi-liturgy. Indeed, Huxley spends over half of chapter five describing the liturgical service in detail, the seating arrangements, the music, the distribution of the soma tablets and the “loving cup” filled with soma drink, during which participants experience “the coming of the Ford.” Indeed, the very name Huxley chose to describe this drug which takes the imbiber out of the world, soma, is nothing more than the Greek word for “body.” In other words, the liturgical service is a parody of the Anglican High Mass, recalling the doctrine of the Real Presence: Body, Blood, Soul and Divinity of Jesus Christ, completely present under either species, an offering of love from God to man. It is not an accident that the “loving” cup is quaffed twelve times, recalling the Christian symbolism for the twelve Apostles and the twelve tribes of Israel. And the result of this quaffing is quite intentionally chosen by Huxley — indeed, it characterizes the effect of the entire contracepting society which the Lambeth conference, led by the Archbishop of Canterbury, helped create:

“The President made another sign of the T and sat down. The service had begun. The dedicated soma tablets were placed in the center of the table. The loving cup of strawberry ice-cream soma was passed from hand to hand and, with the formula, “I drink to my annihilation,” twelve times quaffed. Then to the accompaniment of the synthetic orchestra the First Solidarity Hymn was sung . . .” (p. 53). Huxley builds an anti-Eucharist, a eucharist which appears to give everything, but gives nothing at all. Its final effect is not redemption, divinization, the partaking of the Divine Nature; it is annihilation. In other words, Huxley, neo-pagan, quasi-Hindu mystic that he is, recognizes on an intuitive level that contraception necessarily completes the work of the serpent and original sin. In contraception, Huxley finds the work of the anti-Eucharist, the antichrist.

In less than 180 devastating pages, Aldous Huxley not only tears the mask from the face of contraception, he also provides an excellent proof for the necessity of the papal office. The Anglican Conferences which Huxley so neatly parodied demonstrated that any essentially national church must eventually fall prey to the social pressures they operate within. The Anglican Church, having no leader outside of England, was simply unable to protect itself from the concerns of the country and the people to whom they ministered. The fears sown by the eugenicists and the selfishness of the people were simply too compelling for any religious leader to publicly denounce. Any Church which permitted its doctrines to be socially influenced to this degree would eventually allow their cardinals to become “Arch-Community Songsters.” As it turned out, the papal office alone possessed the strength to protect Christianity from the lies bound up within the grinning death’s heads of the contraceptive mentality and its twin sister, the abortion mill.

Though he saw the intrinsic contradictions inherent in the idea of a “contracepting Christian,” Huxley did not directly ask the question which everyone tempted by contraception must answer.

That question had already been posed in 1880, 50 years earlier, by another of the great authors of literature, Fyodor Dostoevsky. In his masterpiece, The Brothers Karamazov, one of the main characters is being tried for the crime of parricide — murdering his own father. The defense attorney appeals to the jury with a simple, compelling question: “The conventional answer to [the question ‘Who is my father?’] is: ‘He begot you, and you are his flesh and blood, and therefore you are bound to love him.’ The youth involuntarily reflects: ‘But did he love me when he begot me?’ he asks, wondering more and more, ‘Was it for my sake he begot me? He did not know me, not even my sex, at that moment, at the moment of passion, perhaps, inflamed by wine’ ” (p. 397).

“Did he love me when he begot me?” When we actively put up chemical or physical walls between ourselves, our lover, and the child which might be begotten, will we truly have loved that child into existence as God loved us into existence, Who gave Himself totally for us? Are we acting in the image of the living God?


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The Catholic Church: For the sake of Christ Jesus … and for the sake of Mary, His Mother … God decided to create man and the universe. Vatican II: Man is … the only creature on earth that God has willed for its own sake.

…man…is not creation’s final goal.…Man—simple link in a chain that must go back to God—paves the way for the coming of the blessed Virgin Mary. Mary, God’s jewel case, in which reposed He Who upholds all things, Jesus Christ! – The Roman MissalHe [man] is “the only creature on earth that God has willed for its own sake”. – Catechism of the Catholic Church, 1992. §356

The Roman Missal, 1962, Introduction: “Your Mass and Your Life” (xlvii): In God’s plan, it is not man who is the center of the universe; but Jesus Christ, the Incarnate Word. God created all things for Christ. For the sake of Christ Jesus in whom the Father already had “placed all His delight” and for the sake of Mary, His Mother, “full of grace,” God decided to create man and the universe.

To this Son, in whom He is well pleased, friends were to be given-and so man was created. (The race of man represents the “friends of the Bride­groom” mentioned by our Lord in the Gospel.) To this Son whom He loves, the Father will give a house and garden-and so the universe was created. Man, created for Christ, is loved in Him. We thus form, as it were, a “wedding gift” from God the Father to Jesus Christ, the Bridegroom.

In Him, through Him, and for Him, we are pleasing to the heavenly Father. Without Him we are nothing. This last is very important for an under­standing of the Mass. Our sacrifices are of value only through their being united with Christ’s Sacrifice. Since all have issued from the heart of God solely to give pleasure to Jesus, all then are brothers. Creation itself is our kin. The universe and I, what are we, if not a delicate thought of the Father toward His Divine Son?

The creation, launched into existence by God’s loving power, will for­ever have something unfinished about it, until that time when it shall return to the Source of its perfection; there to receive from that same Source its final perfection and beatitude. Thus the general plan of creation appears to us as an image and prolongation of the fecundity of the Most Blessed Trinity. The chronological order of the plan is as follows:

  1. Creation of the heavens;
  2. Preparation of the earth;
  3. Creation of minerals, vegetation, and animals;
  4. Creation of man.

King though he may be of that creation predating his own existence, man, however, is not creation’s final goal.

Man—simple link in a chain that must go back to God—paves the way for the coming of the blessed Virgin Mary. Mary, God’s jewel case, in which reposed He Who upholds all things, Jesus Christ! Christ is the center of the universe. He is before all things: “He is before all creatures” (Col. 1:17). “The firstborn of every creature” (Col. 1: I 5). “In the beginning was the Word … ” Jn.1:1).

“In Him … through Him … unto Him … all things!” (Col. 1:16, 17).


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O Purest of Creatures – Sweet Star of the Sea
Fr. Frederick William Faber, (1814-1863) St. Denio
1. O purest of creatures,
sweet Mother! sweet Maid!
The one spotless womb wherein
Jesus was laid!
Dark night hath come down on us,
Mother! And we,
Look out for thy shining, sweet
Star of the Sea!
2. Deep night has come down on this
rough-spoken world,
&-the banners of darkness are
boldly unfurled;
&-the tempest tossed Church—
all her eyes are on thee,
They look to thy shining, sweet
Star of the Sea!
3. He gazed on thy soul; it was
spotless and fair;
For-the empire of sin—it had
never been there;
None had ever owned thee, dear
Mother! but He,
And-He blessed thy clear shining, sweet
Star of the Sea!
4. Earth gave Him one lodging; ‘twas
deep in thy breast,
And God found a home where the
sinner finds rest;
His home and His hiding place
both were in thee,
He-was won by thy shining, sweet
Star of the Sea.
5. O blissful and calm was the
wonderful rest,
That-thou gavest thy God in thy
virginal breast;
For-the heaven He left, He found
heaven in thee,
And-He shone in thy shining, sweet
Star of the Sea!
6. To sinners what comfort, to
angels what mirth,
That God found one creature un-
fallen on earth,
One spot where His Spirit, un-
troubled could be,
The depth of thy shining, sweet
Star of the Sea!
7. O shine on us brighter than
even, then shine,
For-the highest of honours, dear
Mother! Is thine;
“Conceived without sin,” thy chaste
title e’re be,
Clear light from thy birth-spring, sweet
Star of the Sea!
8. So worship we God in these
rude latter days;
So worship we Jesus our
Love, when we praise,
His wonderful grace in the
gifts He gave thee,
The gift of clear shining, sweet
Star of the Sea!
9. Deep night hath come down on us,
Mother! Deep night,
And-we need more than ever the
guide of thy light;
For-the darker the night is the
brighter should be,
Thy beautiful shining, sweet
Star of the Sea!
Amen.

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Hymn Appropriate for the Conclusion of the Enthronement of the Sacred Heart (Postlude)

Hymn Appropriate for the
Conclusion of the Enthronement (Postlude)

(Pieter de Grebber – God Inviting Christ to Sit on the Throne at His Right Hand) Christ Jesus … Who being in the form of God, thought it not robbery to be equal with God: But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause God also hath exalted him, and hath given him a name which is above all names: That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. — Philippians 2:5-11

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O, Sacred Heart, enthroned within our homes,
Thou art our Sovereign Lord and Master;
We want to please Thee every moment forward,
We want to be Thy faithful servants;
Thou add’st our pain and suf’fring to Thine own,
Limitless meritorious off’ring,
To God the Father, on His throne of Glory,
From where Thou reign’st over our homes every day.

(See The Apostolate of Suffering)


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Feast of Our Lady of Mount Carmel 2023 on a Sunday – Musical support

The feast date is July 16, 2023, a Sunday.

http://www.preces-latinae.org/thesaurus/BVM/FlosCarmeli.html

Flos Carmeli was used by the Carmelites as the sequence for the Feast of St. Simon Stock, and, since 1663, for the Feast of Our Lady of Mt Carmel. It also appears in an ancient metrical office of Carmel as an antiphon and responsory. Its composition is ascribed to St. Simon Stock himself (ca 1165 – 1265).

Flos Carmeli,
vitis florigera,
splendor caeli,
virgo puerpera
singularis.
Flower of Carmel,
Tall vine blossom laden;
Splendor of heaven,
Childbearing yet maiden.
None equals thee.
Mater mitis
sed viri nescia
Carmelitis
esto propitia
stella maris.
Mother so tender,
Who no man didst know,
On Carmel’s children
Thy favors bestow.
Star of the Sea.
Radix Iesse
germinans flosculum
nos ad esse
tecum in saeculum
patiaris.
Strong stem of Jesse,
Who bore one bright flower,
Be ever near us
And guard us each hour,
who serve thee here.
Inter spinas
quae crescis lilium
serva puras
mentes fragilium
tutelaris.
Purest of lilies,
That flowers among thorns,
Bring help to the true heart
That in weakness turns
and trusts in thee.
Armatura
fortis pugnantium
furunt bella
tende praesidium
scapularis.
Strongest of armor,
We trust in thy might:
Under thy mantle,
Hard press’d in the fight,
we call to thee.
Per incerta
prudens consilium
per adversa
iuge solatium
largiaris.
Our way uncertain,
Surrounded by foes,
Unfailing counsel
You give to those
who turn to thee.
Mater dulcis
Carmeli domina,
plebem tuam
reple laetitia
qua bearis.
O gentle Mother
Who in Carmel reigns,
Share with your servants
That gladness you gained
and now enjoy.
Paradisi
clavis et ianua,
fac nos duci
quo, Mater, gloria
coronaris. Amen
Hail, Gate of Heaven,
With glory now crowned,
Bring us to safety
Where thy Son is found,
true joy to see.



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Virgin Mary of Mt. Carmel
Sr. Miriam of the Holy Spirit
(1905–1988)
Assynt
(1884)
1. Virgin Mary of Mount Carmel,
Whom in ancient prophecy
God revealed to Saint Elijah
By an Oriental sea,
Rise again on God’s creation,
Bring to bloom this arid place
With the white cloud of your beauty
And the rainfall of your grace.
2. Lady of the mystic mountain
Where the Lord has set his throne,
Up its steep ways of the spirit
None can walk save love alone.
Grant us grace to climb Mount Carmel
And to learn that love is loss;
Guide us till our ways outdistance
All earth’s treasures save the Cross.
3. Blessed cloud of God’s protection
And his luminous abode,
Light the pathway of your pilgrims
To the Promised Land of God.
On the mount of contemplation
Be our surety and stay,
In the night a pillar glowing
And a cloud of love by day.
4. Virgin of the Incarnation,
In the mysteries of grace
God has made his habitation
In our soul’s most secret place.
Toward that bright and inner kingdom
All our words and ways compel,
For the Father, Son and Spirit
In its sacred silence dwell.
5. Queen and beauty of Mount Carmel,
Virgin of the solitude,
In the wilderness of Carmel
Lies the world’s eternal good.
Draw us to its deep seclusion
And make God alone our goal
In the mystical Mount Carmel
That lies hidden in the soul.
6. Mother fair above all mothers,
By the Scapular we wear,
By your own Sign of Salvation,
Which our willing shoulders bear,
Shield us from the foes of darkness,
We are prey they seek to win.
Guard us as thy loving children
From the tragedy of sin.




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https://archive.org/details/americancatholic00mari/page/255/mode/1up


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O Sacred Heart, our home lies deep in Thee

Fr. Francis Stanfield (1835 – 1914)
O Sacred Heart

Richard Runciman Terry (1864 – 1938)
Laurence

  1. O Sacred Heart, our home lies deep in Thee; on earth Thou art an exile’s rest, in heav’n the glory of the blest, O Sacred Heart.
  2. O Sacred Heart, Thou fount of contrite tears; where’er those living waters flow, new life to sinners they bestow, O Sacred Heart.
  3. Sacred Heart, our trust is all in Thee, For though earth’s night be dark and drear, Thou breathest rest where Thou art near, O Sacred Heart.
  4. Sacred Heart, when shades of death shall fall, receive us ‘neath Thy gentle care, and save us from the tempter’s snare, O Sacred Heart.
  5. Sacred Heart, lead exiled children home, where we may ever
    rest near Thee, in peace and joy eternally, O Sacred Heart.

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The Roundheads, Cultural Suppression and the Gap in Fine Arts Composers in Britain

A pioneering student of culture, ethnomusicologist Curt Sachs (1881-1959), made a coherent argument, in terms of the normal coexistence, and, indeed, mutual inter-penetration of cultural influences, among the seeming, disparate forms of fine-art music, authentic folk music, progressive popular music, urban music, and other forms.

An example of this idea, is found in the English Suite No. 6 in D Minor, BWV 811: VI. Gavotte II, with a bagpipe like compositional style. (The influence of Bach on Brazilian progressive popular music is an example in the reverse, the downward direction.)

Sachs made an assertion that is contested to this day; yet the facts that prompted his claim are indisputable: between the death of Henry Purcell in 1695 and the rise of Sir Edward Elgar in 1898, there was a greater than 200 year gap in the presence of home-born English fine art composers. (Thomas Arne, “Hail Britania”, and Charles Avison, orchestral arrangements of Domenico Scarlatti’s harpsichord music, notwithstanding.)

Sen. Daniel Patrick Monyihan was famous for his observation, “everyone has a right to their own opinions, but not their own facts”.

Since Curt Sachs made the observation, his opinion is significant, and needs to be disproved, by those who don’t accept it:

Sachs maintained that Roundhead cultural repression of folk music–witnessed by a play Bartholomew Fair by a man who paid with his life for resisting that repression, Ben Jonson (1572-1637)–was directly instrumental in disruption of the normal feeding-upwards of art music from the cultural loam of folk music.


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