lifesitenews--2020-07-21--Bp. Schneider: Join me in crusade of reparation for sins against Jesus in Holy Eucharist

July 21 , 2020 ( The Remnant ) — THERE HAS NEVER been in the history of the Church a time , where the sacrament of the Eucharist has been abused and outraged to such an alarming and grievous extent as in the past five decades , especially since the official introduction and Papal approval in 1969 of the practice of Communion in the hand .
These abuses are aggravated , furthermore , by the widespread practice in many countries of faithful who , not having received the sacrament of Penance for many years , nevertheless regularly receive Holy Communion @ @ @ @ @ @ @ the Holy Eucharist is seen in the admittance to Holy Communion of couples who are living in a public and objective state of adultery , violating thereby their indissoluble valid sacramental marriage bonds , as in the case of the so-called “ divorced and remarried ” , such admittance being in some regions officially legalized by specific norms , and , in the case of the Buenos Aires region in Argentina , norms even approved by the Pope .
Additionally to these abuses comes the practice of an official admittance of Protestant spouses @ @ @ @ @ @ @ e.g.
, in some dioceses in Germany .
To say that the Lord is not suffering because of the outrages committed against Him in the sacrament of the Holy Eucharist can lead to a minimizing of the great atrocities committed .
Some people say : God is offended by the abuse of the Blessed Sacrament , but the Lord does not personally suffer .
This is , however , theologically and spiritually too narrow a view .
Although Christ is now in His glorious state and hence no more subject to suffering in @ @ @ @ @ @ @ affected and touched in His Sacred Heart by the abuses and outrages against the Divine majesty and the immensity of His Love in the Blessed Sacrament .
Our Lord has expressed to some Saints His complaints and His sorrow about the sacrileges and outrages with which men offend Him .
One can understand this truth from the words of the Lord spoken to St. Margaret Mary Alacoque , as Pope Pius XI reports in his Encyclical Miserentissimus Redemptor : Frère Michel de la Sainte Trinité gave a profound theological explanation of the meaning @ @ @ @ @ @ @ sadness ” of God because of the offenses the sinners commit against Him : This analogical spiritual meaning of the “ sadness ” or the “ suffering ” of Jesus in the Eucharistic mystery is confirmed by the words of the Angel in his apparition in 1916 to the children of Fatima and especially by the words and the example of the life of St. Francisco Marto .
The children were invited by the Angel to make reparation for offenses against the Eucharistic Jesus and to console Him , as we can read @ @ @ @ @ @ @ Reporting about the third Apparition on July 13 , 1917 , Sister Lucia stressed how Francisco perceived the mystery of God and the necessity to console Him because of the offenses of the sinners : Sister Lucia wrote how Francisco perceived the necessity to console God , whom he understood to be “ sad ” because of the sins of men : In his prayers and in the offering of his sufferings St. Francisco Marto gave priority to the intention of “ consoling the Hidden Jesus , ” i.e .
the Eucharistic Lord @ @ @ @ @ @ @ Francisco , which he said to her : “ When you come out of school , go and stay for a little while near the Hidden Jesus , and afterwards come home by yourself.
” When Lucia asked Francisco about his sufferings , he answered : “ I ’ m suffering to console Our Lord .
First I make it to console Our Lord and Our Lady , and then , afterwards , for sinners and for the Holy Father .
… More than anything else I want to console Him.
” ( @ @ @ @ @ @ @ 157 ; 163 ) Jesus Christ continues in a mysterious way his Passion in Gethsemane throughout the ages in the mystery of His Church and also in the Eucharistic mystery , the mystery of His immense Love .
Known is the expression of Blaise Pascal : “ Jesus will be in agony even to the end of the world .
We must not sleep during that time.
” ( Pensées , n. 553 ) Cardinal Karol Wojtyła left us a profound reflection on the mystery of Christ ’ s sufferings in Gethsemane , @ @ @ @ @ @ @ the life of the Church .
Cardinal Wojtyła spoke also about the duty of the Church to console Christ : Jesus Christ in the Eucharistic mystery is not indifferent and insensitive towards the behavior which men show in His regard in this Sacrament of Love .
Christ is present in this Sacrament also with His soul , which is hypostatically united with His Divine Person .
The Roman theologian Antonio Piolanti presented a sound theological explanation in this regard .
Even if the body of Christ in the Eucharist can not see nor @ @ @ @ @ @ @ said in the place of his sacramental presence , Christ in the Eucharist “ hears all and sees with superior knowledge.
” Piolanti then quotes Cardinal Franzelin : One of the greatest apostles of the Eucharist of modern times , St. Peter Julian Eymard , left us the following profound reflections on the affections of the sacrificial love of Christ in the Eucharist : By instituting His Sacrament , Jesus perpetuated the sacrifices of His Passion .
… He was acquainted with all the new Judases ; He counted them among His own @ @ @ @ @ @ @ nothing of all this could stop Him ; He wanted His love to go further than the ingratitude and malice of man ; He wanted to outlive man ’ s sacrilegious malice .
He knew beforehand the lukewarmness of His followers : He knew mine ; He knew what little fruit we would derive from Holy Communion .
But He wanted to love just the same , to love more than He was loved , more than man could make return for .
Is there anything else ?
But is it nothing to @ @ @ @ @ @ @ He has the fullness of life , a glorified and supernatural life ?
Is it nothing to be treated and considered as one dead ?
In this state of death Jesus is without beauty , motion or defense ; He is wrapped in the Sacred Species as in a shroud and laid in the tabernacle as in a tomb .
He is there , however ; He sees everything and hears everything .
He submits to everything as though He were dead .
His love casts a veil over His power , His @ @ @ @ @ @ @ , His beautiful face and His sacred lips ; it has hidden everything .
It has left Him only His Heart to love us and His state of victim to intercede in our behalf .
( The Real Presence , 29 .
The Most Blessed Sacrament is not Loved !
, III ) St. Peter Julian Eymard wrote the following moving and almost mystical profession of the Eucharistic love of Christ , with an ardent appeal for Eucharistic reparation : The Heart which endured the sufferings with so much love is here in @ @ @ @ @ @ @ dead , but living and active ; not insensible , but still more affectionate .
Jesus can no longer suffer , it is true ; but alas !
man can still be guilty towards Him of monstrous ingratitudes .
We see Christians despise Jesus in the Most Blessed Sacrament and show contempt for the Heart which has so loved them and which consumes itself with love for them .
To spurn Him freely they take advantage of the veil that hides Him .
They insult Him with their irreverences , their sinful thoughts @ @ @ @ @ @ @ presence .
To express their disdain for Him they avail themselves of His patience , of the kindness that suffers everything in silence as it did with the impious soldiery of Caiphas , Herod , and Pilate .
They blaspheme sacrilegiously against the God of the Eucharist .
They know that His love renders Him speechless .
They crucify Him even in their guilty souls .
They receive Him .
They dare take this living Heart and bind it to a foul corpse .
They dare deliver it to the devil who is @ @ @ @ @ @ @ in the days of His Passion has Jesus received so many humiliations as in His Sacrament !
Earth for Him is a Calvary of ignominy .
In His agony He sought a consoler ; on the Cross He asked for someone to sympathize with His afflictions .
Today , more than ever , we must make amends , a reparation of honor , to the adorable Heart of Jesus .
Let us lavish our adorations and our love on the Eucharist .
To the Heart of Jesus living in the Most Blessed Sacrament @ @ @ @ @ @ @ and kingly power for ever and ever !
( The Real Presence , 43 .
The Sacred Heart of Jesus , III ) In his last encyclical Ecclesia de Eucharistia , Pope John Paul II left us luminous exhortations with which he stressed the extraordinary sanctity of the Eucharistic mystery and the duty of the faithful to treat this sacrament with utmost reverence and ardent love .
Of all his exhortations , this statement stands out : “ There can be no danger of excess in our care for this mystery , for @ @ @ @ @ @ @ whole mystery of our salvation ’ ( Saint Thomas Aquinas , Summa Theologiae , III , q .
83 , a .
4c ) .
” ( n. 61 ) It would be a pastorally urgent and spiritually fruitful measure for the Church to establish in all dioceses of the world an annual “ Day of Reparation for the crimes against the Most Holy Eucharist.
” Such a day could be the octave day of the Feast of Corpus Christi .
The Holy Spirit will give special graces of renewal to the Church @ @ @ @ @ @ @ when , the Eucharistic Body of Christ will be adored with all Divine honors , will be loved , will be carefully treated and defended as really the Holiest of Holies .
Saint Thomas Aquinas says in the hymn Sacris sollemniis : “ O Lord , visit us to the extent that we venerate you in this sacrament ” ( sic nos Tu visita , sicut Te colimus ) .
And we can say without doubt : O Lord , you will visit your Church in our days to the extent that the @ @ @ @ @ @ @ will recede and to the extent that we offer to you acts of reparation and love .
In the current so-called “ COVID-19 Pandemic Emergency , ” horrible abuses of the Most Blessed Sacrament have increased still more .
Many dioceses around the world mandated Communion in the hand , and in those places the clergy , in an often humiliating manner , deny the faithful the possibility to receive the Lord kneeling and on the tongue , thus demonstrating a deplorable clericalism and exhibiting the behavior of rigid neo-Pelagians .
Furthermore , @ @ @ @ @ @ @ of Christ is distributed by the clergy and received by the faithful with household or disposable gloves .
The treating of the Blessed Sacrament with gloves suitable for treating garbage is an unspeakable Eucharistic abuse .
In view of the horrible maltreatments of Our Eucharistic Lord—He being continuously trampled underfoot because of Communion in the hand , during which almost always little fragments of the host fall on the floor ; He being treated in a minimalistic manner , deprived of sacredness , like a cookie , or treated like garbage by the @ @ @ @ @ @ @ , priest or lay faithful can remain indifferent and simply stand by and watch .
There must be initiated a world-wide crusade of reparation to and consolation of the Eucharistic Lord .
As a concrete measure to offer to the Eucharistic Lord urgently needed acts of reparation and consolation , each Catholic could promise to offer monthly at least one full hour of Eucharistic adoration , either before the Blessed Sacrament in the tabernacle or before the Blessed Sacrament exposed in the monstrance .
The Holy Scripture says : “ Where sin abounded @ @ @ @ @ @ @ Rm .
5:20 ) and we can add analogously : “ Where Eucharistic abuses abounded , acts of reparation will more abound.
” The day when , in all the churches of the Catholic world , the faithful will receive the Eucharistic Lord , veiled under the species of the little sacred host , with true faith and a pure heart , in the biblical gesture of adoration ( proskynesis ) , that is , kneeling , and in the attitude of a child , opening the mouth and allowing oneself to be @ @ @ @ @ @ @ of humility , then undoubtedly will the authentic spiritual springtime of the Church come closer .
The Church will grow in the purity of the Catholic Faith , in the missionary zeal of salvation of souls , and in the holiness of the clergy and the faithful .
In deed , the Lord will visit His Church with His graces to the extent that we venerate Him in His ineffable sacrament of love ( sic nos Tu visita , sicut Te colimus ) .
God grant that through the Eucharistic crusade of reparation @ @ @ @ @ @ @ adorers , lovers , defenders , and consolers of the Eucharistic Lord .
May the two little Eucharistic apostles of our time , St. Francisco Marto and the soon-to-be-Blessed Carlo Acutis ( beatification on October 10 , 2020 ) , and all of the Eucharistic saints , be the protectors of this Eucharistic crusade .
For , as St. Peter Julian Eymard reminds us , the irrevocable truth is this : “ An age prospers or dwindles in proportion to its devotion to the Eucharist .
This is the measure of its spiritual @ @ @ @ @ @ @ virtue.
” + Athanasius Schneider , Auxiliary Bishop of the archdiocese of Saint Mary in Astana Prayer of the Crusade of Reparation to the Eucharistic Heart of Jesus My God , I believe , I adore , I trust , and I love you !
I ask pardon for those who do not believe , do not adore , do not trust and do not love you .
( 3 times ) O Divine Eucharistic Heart of Jesus , behold us prostrate with a contrite and adoring heart before the majesty of your @ @ @ @ @ @ @ .
We declare our readiness to atone by voluntary expiation , not only for our own personal offenses , but in particular for the unspeakable outrages , sacrileges , and indifferences by which you are offended in the Most Blessed Sacrament of your Divine love in this our time , especially through the practice of Communion in the hand and the reception of Holy Communion in a state of unbelief and mortal sin .
The more unbelief attacks your Divinity and your Real Presence in the Eucharist , the more we believe in @ @ @ @ @ @ @ Heart of Jesus , in Whom dwells all the fullness of the divinity !
The more your sacraments are outraged , the more firmly we believe in them and the more reverently we want to receive them , O Eucharistic Heart of Jesus , fountain of life and holiness !
The more your Most Blessed Sacrament is denigrated and blasphemed , the more we proclaim solemnly : “ My God , I believe , I adore , I trust , and I love you !
I ask pardon for for those who do @ @ @ @ @ @ @ do not trust and do not love you , ” O Eucharistic Heart of Jesus , most worthy of all praise !
The more you are abandoned and forgotten in your churches , the more we want to visit you , who are dwelling amongst us in the tabernacles of our churches , O Eucharistic Heart of Jesus , House of God and Gate of Heaven !
The more the celebration of the Eucharistic Sacrifice is deprived of its sacredness , the more we want to support a reverent celebration of Holy Mass @ @ @ @ @ @ @ , O Eucharistic Heart of Jesus , Tabernacle of the Most High !
The more you are received in the hand of standing communicants , in a manner lacking a sign of humility and adoration , the more we want to receive you kneeling and on the tongue , with the lowliness of the publican and the simplicity of an infant , O Eucharistic Heart of Jesus , of infinite majesty !
The more you are received in Holy Communion by uncleansed hearts in the state of mortal sin , the more we @ @ @ @ @ @ @ cleanse our heart with a frequent reception of the Sacrament of Penance , O Eucharistic Heart of Jesus , our Peace and Reconciliation !
The more hell works for the perdition of souls , the more may our zeal for their salvation burn by the fire of your love , O Eucharistic Heart of Jesus , salvation of those who hope in you !
The more the diversity of religions is declared as the positive will of God and as a right based in human nature , and the more doctrinal relativism grows @ @ @ @ @ @ @ you are the only Savior of mankind and the only way to God the Father , O Eucharistic Heart of Jesus , King and center of all hearts !
The more Church authorities continue to be unrepentant about the display of pagan idols in churches , and even in Rome , the more we will confess the truth : “ What agreement has the temple of God with idols ?
” ( 2 Cor .
6:16 ) , the more we will condemn with you “ the abomination of desolation , standing in @ @ @ @ @ @ @ 24:15 ) , O Eucharistic Heart of Jesus , holy Temple of God !
The more your holy commandments are forgotten and transgressed , the more we want to observe them with the help of your grace , O Eucharistic Heart of Jesus , abyss of all virtues !
The more sensuality , selfishness , and pride reign amongst men , the more we want to dedicate our lives to you in the spirit of sacrifice and self-abnegation , O Eucharistic Heart of Jesus , overwhelmed with reproaches !
The more violently the @ @ @ @ @ @ @ and the rock of Peter in Rome , the more we believe in the indestructibility of your Church , O Eucharistic Heart of Jesus , source of all consolation , who do not abandon your church and the rock of Peter even in the heaviest storms !
The more people separate from each other in hatred , violence , and selfishness , the more intimately we as members of the one family of God in the Church want to love each other in you , O Eucharistic Heart of Jesus , full of @ @ @ @ @ @ @ Heart of Jesus , grant us your grace , that we may be faithful and humble adorers , lovers , defenders , and consolers of your Eucharistic Heart in this life , and come to receive the glories of your love in the beatific vision for all eternity .
Amen .
My God , I believe , I adore , I trust , and I love you !
I ask pardon for for those who do not believe , do not adore , do not trust and do not love you .
( @ @ @ @ @ @ @ Blessed Sacrament , pray for us !
St. Thomas Aquinas , St. Peter Julian Eymard , St. Francisco Marto , St. Padre Pio , and all Eucharistic Saints , pray for us !
Written by Bishop Athanasius Schneider for this Eucharistic Reparation Crusade Published with permission from The Remnant .

'In the current so-called 'COVID-19 Pandemic Emergency,' horrible abuses of the Most Blessed Sacrament have increased still more,' the bishop said, exhorting the faithful to 'console the Hidden Jesus.'
July 21, 2020 (The Remnant) — THERE HAS NEVER been in the history of the Church a time, where the sacrament of the Eucharist has been abused and outraged to such an alarming and grievous extent as in the past five decades, especially since the official introduction and Papal approval in 1969 of the practice of Communion in the hand. These abuses are aggravated, furthermore, by the widespread practice in many countries of faithful who, not having received the sacrament of Penance for many years, nevertheless regularly receive Holy Communion. The height of the abuses of the Holy Eucharist is seen in the admittance to Holy Communion of couples who are living in a public and objective state of adultery, violating thereby their indissoluble valid sacramental marriage bonds, as in the case of the so-called “divorced and remarried”, such admittance being in some regions officially legalized by specific norms, and, in the case of the Buenos Aires region in Argentina, norms even approved by the Pope. Additionally to these abuses comes the practice of an official admittance of Protestant spouses in mixed marriages to Holy Communion, e.g., in some dioceses in Germany.
To say that the Lord is not suffering because of the outrages committed against Him in the sacrament of the Holy Eucharist can lead to a minimizing of the great atrocities committed. Some people say: God is offended by the abuse of the Blessed Sacrament, but the Lord does not personally suffer. This is, however, theologically and spiritually too narrow a view. Although Christ is now in His glorious state and hence no more subject to suffering in a human way, He nevertheless is affected and touched in His Sacred Heart by the abuses and outrages against the Divine majesty and the immensity of His Love in the Blessed Sacrament. Our Lord has expressed to some Saints His complaints and His sorrow about the sacrileges and outrages with which men offend Him. One can understand this truth from the words of the Lord spoken to St. Margaret Mary Alacoque, as Pope Pius XI reports in his Encyclical Miserentissimus Redemptor:
“When Christ manifested Himself to Margaret Mary, and declared to her the infinitude of His love, at the same time, in the manner of a mourner, He complained that so many and such great injuries were done to Him by ungrateful men—and we would that these words in which He made this complaint were fixed in the minds of the faithful, and were never blotted out by oblivion: “Behold this Heart”—He said—”which has loved men so much and has loaded them with all benefits, and for this boundless love has had no return but neglect, and contumely, and this often from those who were bound by a debt and duty of a more special love.” (n. 12)
Frère Michel de la Sainte Trinité gave a profound theological explanation of the meaning of the “suffering” or “sadness” of God because of the offenses the sinners commit against Him:
This “‘suffering,’” this “‘sadness’” of the Heavenly Father, or of Jesus since His Ascension, are to be understood analogically. They are not suffered passively as with us, but on the contrary freely willed and chosen as the ultimate expression of Their mercy towards sinners called to conversion. They are only a manifestation of God’s love for sinners, a love which is sovereignly free and gratuitous, and which is not irrevocable.” (The Whole Truth About Fatima, vol. I, pp. 1311-1312)
This analogical spiritual meaning of the “sadness” or the “suffering” of Jesus in the Eucharistic mystery is confirmed by the words of the Angel in his apparition in 1916 to the children of Fatima and especially by the words and the example of the life of St. Francisco Marto. The children were invited by the Angel to make reparation for offenses against the Eucharistic Jesus and to console Him, as we can read in the Memoirs of Sister Lucia:
While we were there, the Angel appeared to us for the third time, holding a chalice in his hands, with a host above it from which some drops of blood were falling into the sacred vessel. Leaving the chalice and the host suspended in the air, the Angel prostrated himself on the ground and repeated this prayer three times: ‘“Most Holy Trinity, Father, Son and Holy Spirit…’ Then, rising, he once more took the chalice and the host in his hands. He gave the host to me, and to Jacinta and Francisco he gave the contents of the chalice to drink, saying as he did so: “Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men. Repair their crimes and console your God.” (Fatima in Lucia’s Own Words. Sister Lucia’s Memoirs, Fatima 2007, p. 172)
Reporting about the third Apparition on July 13, 1917, Sister Lucia stressed how Francisco perceived the mystery of God and the necessity to console Him because of the offenses of the sinners:
What made the most powerful impression on him [Francisco] and what wholly absorbed him, was God, the Most Holy Trinity, perceived in that light which penetrated our inmost souls. Afterwards, he said: “We were on fire in that light which is God, and yet we were not burnt! What is God?… We could never put it into words. Yes, that is something indeed which we could never express! But what a pity it is that He is so sad! If only I could console Him!” (Sister Lucia’s Memoirs, p. 147)
Sister Lucia wrote how Francisco perceived the necessity to console God, whom he understood to be “sad” because of the sins of men:
I asked him one day: “Francisco, which do you like better—to console Our Lord, or to convert sinners, so that no more souls will go to hell?” “I would rather console Our Lord. Didn’t you notice how sad Our Lady was that last month, when she said that people must not offend Our Lord any more, for He is already much offended? I would like to console Our Lord, and after that convert sinners so that they won’t offend Him any more.” (Sister Lucia’s Memoirs, p. 156)
In his prayers and in the offering of his sufferings St. Francisco Marto gave priority to the intention of “consoling the Hidden Jesus,” i.e. the Eucharistic Lord. Sister Lucia reported these words of Francisco, which he said to her: “When you come out of school, go and stay for a little while near the Hidden Jesus, and afterwards come home by yourself.” When Lucia asked Francisco about his sufferings, he answered: “I’m suffering to console Our Lord. First I make it to console Our Lord and Our Lady, and then, afterwards, for sinners and for the Holy Father. … More than anything else I want to console Him.” (Sister Lucia’s Memoirs, p. 157; 163)
Jesus Christ continues in a mysterious way his Passion in Gethsemane throughout the ages in the mystery of His Church and also in the Eucharistic mystery, the mystery of His immense Love. Known is the expression of Blaise Pascal: “Jesus will be in agony even to the end of the world. We must not sleep during that time.” (Pensées, n. 553) Cardinal Karol Wojtyła left us a profound reflection on the mystery of Christ’s sufferings in Gethsemane, which in a certain sense continue in the life of the Church. Cardinal Wojtyła spoke also about the duty of the Church to console Christ:
And now the Church seeks to recover that hour in Gethsemane—the hour lost by Peter, James and John—so as to compensate for the Master’s lack of companionship which increased his soul’s suffering. The desire to recover that hour has become a real need for many hearts, especially for those who live as fully as they can the mystery of the divine heart. The Lord Jesus allows us to meet him in that hour [and] he invites us to share the prayer of his heart. Faced with all the trials that man and the Church have to undergo, there is a constant need to return to Gethsemane and undertake that sharing in the prayer of Christ our Lord.” (Sign of Contradiction, chapter 17, “The prayer in Gethsemane”)
Jesus Christ in the Eucharistic mystery is not indifferent and insensitive towards the behavior which men show in His regard in this Sacrament of Love. Christ is present in this Sacrament also with His soul, which is hypostatically united with His Divine Person. The Roman theologian Antonio Piolanti presented a sound theological explanation in this regard. Even if the body of Christ in the Eucharist cannot see nor sensibly feel what happens or what is said in the place of his sacramental presence, Christ in the Eucharist “hears all and sees with superior knowledge.” Piolanti then quotes Cardinal Franzelin:
The blessed humanity of Christ sees all things in themselves by virtue of the abundant infused knowledge due to the Redeemer of mankind, to the Judge of the living and the dead, to the Firstborn of every creature, to the Center of all celestial and earthly history. All these treasures of the beatific vision and of the infused knowledge are certainly in the soul of Christ, also in so far as it is present in the Eucharist. In addition to these reasons, by another special title, precisely as the soul of Christ is formally in the Eucharist, for the same purpose of the institution of the mystery, it sees all men’s hearts, all thoughts and affections, all virtues and all sins, all the needs of the whole Church and of the individual members, the labors, the anxieties, the persecutions, the triumphs—in a word, all the internal and external life of the Church, His Bride, nourished with His flesh and with His Precious Blood. So by a threefold title (if we can say so) Christ in the sacramental state sees and in a certain divine way perceives all the thoughts and affections, the worship, the homages and also the insults and sins of all men in general, of all his faithful specifically and his priests in particular; He perceives homages and sins that directly refer to this ineffable mystery of love. (De Eucharistia, pp. 199-200, cited in Il Mistero Eucaristico, Firenze 1953, pp. 225-226)
One of the greatest apostles of the Eucharist of modern times, St. Peter Julian Eymard, left us the following profound reflections on the affections of the sacrificial love of Christ in the Eucharist:
By instituting His Sacrament, Jesus perpetuated the sacrifices of His Passion. … He was acquainted with all the new Judases; He counted them among His own, among His well-beloved children. But nothing of all this could stop Him; He wanted His love to go further than the ingratitude and malice of man; He wanted to outlive man’s sacrilegious malice. He knew beforehand the lukewarmness of His followers: He knew mine; He knew what little fruit we would derive from Holy Communion. But He wanted to love just the same, to love more than He was loved, more than man could make return for. Is there anything else? But is it nothing to have adopted this state of death when He has the fullness of life, a glorified and supernatural life? Is it nothing to be treated and considered as one dead? In this state of death Jesus is without beauty, motion or defense; He is wrapped in the Sacred Species as in a shroud and laid in the tabernacle as in a tomb. He is there, however; He sees everything and hears everything. He submits to everything as though He were dead. His love casts a veil over His power, His glory, His hands, His feet, His beautiful face and His sacred lips; it has hidden everything. It has left Him only His Heart to love us and His state of victim to intercede in our behalf. (The Real Presence, 29. The Most Blessed Sacrament is not Loved!, III)
St. Peter Julian Eymard wrote the following moving and almost mystical profession of the Eucharistic love of Christ, with an ardent appeal for Eucharistic reparation:
The Heart which endured the sufferings with so much love is here in the Blessed Sacrament; it is not dead, but living and active; not insensible, but still more affectionate. Jesus can no longer suffer, it is true; but alas! man can still be guilty towards Him of monstrous ingratitudes. We see Christians despise Jesus in the Most Blessed Sacrament and show contempt for the Heart which has so loved them and which consumes itself with love for them. To spurn Him freely they take advantage of the veil that hides Him. They insult Him with their irreverences, their sinful thoughts, and their criminal glances in His presence. To express their disdain for Him they avail themselves of His patience, of the kindness that suffers everything in silence as it did with the impious soldiery of Caiphas, Herod, and Pilate. They blaspheme sacrilegiously against the God of the Eucharist. They know that His love renders Him speechless. They crucify Him even in their guilty souls. They receive Him. They dare take this living Heart and bind it to a foul corpse. They dare deliver it to the devil who is their lord! No! Never even in the days of His Passion has Jesus received so many humiliations as in His Sacrament! Earth for Him is a Calvary of ignominy. In His agony He sought a consoler; on the Cross He asked for someone to sympathize with His afflictions. Today, more than ever, we must make amends, a reparation of honor, to the adorable Heart of Jesus. Let us lavish our adorations and our love on the Eucharist. To the Heart of Jesus living in the Most Blessed Sacrament be honor, praise, adoration, and kingly power for ever and ever! (The Real Presence, 43. The Sacred Heart of Jesus, III)
In his last encyclical Ecclesia de Eucharistia, Pope John Paul II left us luminous exhortations with which he stressed the extraordinary sanctity of the Eucharistic mystery and the duty of the faithful to treat this sacrament with utmost reverence and ardent love. Of all his exhortations, this statement stands out: “There can be no danger of excess in our care for this mystery, for ‘in this sacrament is recapitulated the whole mystery of our salvation’ (Saint Thomas Aquinas, Summa Theologiae, III, q. 83, a. 4c).” (n. 61)
It would be a pastorally urgent and spiritually fruitful measure for the Church to establish in all dioceses of the world an annual “Day of Reparation for the crimes against the Most Holy Eucharist.” Such a day could be the octave day of the Feast of Corpus Christi. The Holy Spirit will give special graces of renewal to the Church in our days when, and only when, the Eucharistic Body of Christ will be adored with all Divine honors, will be loved, will be carefully treated and defended as really the Holiest of Holies. Saint Thomas Aquinas says in the hymn Sacris sollemniis: “O Lord, visit us to the extent that we venerate you in this sacrament” (sic nos Tu visita, sicut Te colimus). And we can say without doubt: O Lord, you will visit your Church in our days to the extent that the modern practice of Communion in the hand will recede and to the extent that we offer to you acts of reparation and love.
In the current so-called “COVID-19 Pandemic Emergency,” horrible abuses of the Most Blessed Sacrament have increased still more. Many dioceses around the world mandated Communion in the hand, and in those places the clergy, in an often humiliating manner, deny the faithful the possibility to receive the Lord kneeling and on the tongue, thus demonstrating a deplorable clericalism and exhibiting the behavior of rigid neo-Pelagians. Furthermore, in some places the adorable Eucharistic Body of Christ is distributed by the clergy and received by the faithful with household or disposable gloves. The treating of the Blessed Sacrament with gloves suitable for treating garbage is an unspeakable Eucharistic abuse.
In view of the horrible maltreatments of Our Eucharistic Lord—He being continuously trampled underfoot because of Communion in the hand, during which almost always little fragments of the host fall on the floor; He being treated in a minimalistic manner, deprived of sacredness, like a cookie, or treated like garbage by the use of household gloves—no true Catholic bishop, priest or lay faithful can remain indifferent and simply stand by and watch.
There must be initiated a world-wide crusade of reparation to and consolation of the Eucharistic Lord. As a concrete measure to offer to the Eucharistic Lord urgently needed acts of reparation and consolation, each Catholic could promise to offer monthly at least one full hour of Eucharistic adoration, either before the Blessed Sacrament in the tabernacle or before the Blessed Sacrament exposed in the monstrance. The Holy Scripture says: “Where sin abounded, grace did more abound” (Rm. 5:20) and we can add analogously: “Where Eucharistic abuses abounded, acts of reparation will more abound.”
The day when, in all the churches of the Catholic world, the faithful will receive the Eucharistic Lord, veiled under the species of the little sacred host, with true faith and a pure heart, in the biblical gesture of adoration (proskynesis), that is, kneeling, and in the attitude of a child, opening the mouth and allowing oneself to be fed by Christ Himself in the spirit of humility, then undoubtedly will the authentic spiritual springtime of the Church come closer. The Church will grow in the purity of the Catholic Faith, in the missionary zeal of salvation of souls, and in the holiness of the clergy and the faithful. In deed, the Lord will visit His Church with His graces to the extent that we venerate Him in His ineffable sacrament of love (sic nos Tu visita, sicut Te colimus).
God grant that through the Eucharistic crusade of reparation, there may increase the number of adorers, lovers, defenders, and consolers of the Eucharistic Lord. May the two little Eucharistic apostles of our time, St. Francisco Marto and the soon-to-be-Blessed Carlo Acutis (beatification on October 10, 2020), and all of the Eucharistic saints, be the protectors of this Eucharistic crusade. For, as St. Peter Julian Eymard reminds us, the irrevocable truth is this: “An age prospers or dwindles in proportion to its devotion to the Eucharist. This is the measure of its spiritual life, faith, charity, and virtue.”
+ Athanasius Schneider, Auxiliary Bishop of the archdiocese of Saint Mary in Astana
Prayer of the Crusade of Reparation to the Eucharistic Heart of Jesus
My God, I believe, I adore, I trust, and I love you! I ask pardon for those who do not believe, do not adore, do not trust and do not love you. (3 times)
O Divine Eucharistic Heart of Jesus, behold us prostrate with a contrite and adoring heart before the majesty of your redeeming love in the Most Blessed Sacrament. We declare our readiness to atone by voluntary expiation, not only for our own personal offenses, but in particular for the unspeakable outrages, sacrileges, and indifferences by which you are offended in the Most Blessed Sacrament of your Divine love in this our time, especially through the practice of Communion in the hand and the reception of Holy Communion in a state of unbelief and mortal sin.
The more unbelief attacks your Divinity and your Real Presence in the Eucharist, the more we believe in you and adore you, O Eucharistic Heart of Jesus, in Whom dwells all the fullness of the divinity!
The more your sacraments are outraged, the more firmly we believe in them and the more reverently we want to receive them, O Eucharistic Heart of Jesus, fountain of life and holiness!
The more your Most Blessed Sacrament is denigrated and blasphemed, the more we proclaim solemnly: “My God, I believe, I adore, I trust, and I love you! I ask pardon for for those who do not believe, do not adore, do not trust and do not love you,” O Eucharistic Heart of Jesus, most worthy of all praise!
The more you are abandoned and forgotten in your churches, the more we want to visit you, who are dwelling amongst us in the tabernacles of our churches, O Eucharistic Heart of Jesus, House of God and Gate of Heaven!
The more the celebration of the Eucharistic Sacrifice is deprived of its sacredness, the more we want to support a reverent celebration of Holy Mass, exteriorly and interiorly oriented towards you, O Eucharistic Heart of Jesus, Tabernacle of the Most High!
The more you are received in the hand of standing communicants, in a manner lacking a sign of humility and adoration, the more we want to receive you kneeling and on the tongue, with the lowliness of the publican and the simplicity of an infant, O Eucharistic Heart of Jesus, of infinite majesty!
The more you are received in Holy Communion by uncleansed hearts in the state of mortal sin, the more we want to do acts of contrition and cleanse our heart with a frequent reception of the Sacrament of Penance, O Eucharistic Heart of Jesus, our Peace and Reconciliation!
The more hell works for the perdition of souls, the more may our zeal for their salvation burn by the fire of your love, O Eucharistic Heart of Jesus, salvation of those who hope in you!
The more the diversity of religions is declared as the positive will of God and as a right based in human nature, and the more doctrinal relativism grows, the more we intrepidly confess that you are the only Savior of mankind and the only way to God the Father, O Eucharistic Heart of Jesus, King and center of all hearts!
The more Church authorities continue to be unrepentant about the display of pagan idols in churches, and even in Rome, the more we will confess the truth: “What agreement has the temple of God with idols?” (2 Cor. 6:16), the more we will condemn with you “the abomination of desolation, standing in the holy place” (Matt. 24:15), O Eucharistic Heart of Jesus, holy Temple of God!
The more your holy commandments are forgotten and transgressed, the more we want to observe them with the help of your grace, O Eucharistic Heart of Jesus, abyss of all virtues!
The more sensuality, selfishness, and pride reign amongst men, the more we want to dedicate our lives to you in the spirit of sacrifice and self-abnegation, O Eucharistic Heart of Jesus, overwhelmed with reproaches!
The more violently the gates of hell storm against your Church and the rock of Peter in Rome, the more we believe in the indestructibility of your Church, O Eucharistic Heart of Jesus, source of all consolation, who do not abandon your church and the rock of Peter even in the heaviest storms!
The more people separate from each other in hatred, violence, and selfishness, the more intimately we as members of the one family of God in the Church want to love each other in you, O Eucharistic Heart of Jesus, full of goodness and love!
O Divine Eucharistic Heart of Jesus, grant us your grace, that we may be faithful and humble adorers, lovers, defenders, and consolers of your Eucharistic Heart in this life, and come to receive the glories of your love in the beatific vision for all eternity. Amen.
My God, I believe, I adore, I trust, and I love you! I ask pardon for for those who do not believe, do not adore, do not trust and do not love you. (3 times)
Our Lady of the Blessed Sacrament, pray for us!
St. Thomas Aquinas, St. Peter Julian Eymard, St. Francisco Marto, St. Padre Pio, and all Eucharistic Saints, pray for us!
Written by Bishop Athanasius Schneider for this Eucharistic Reparation Crusade
Published with permission from The Remnant.
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lifesitenews--2020-07-21--Popular priest accuses some Catholics of ‘self-righteousness’ who receive Communion on tongue kneeli

Popular priest accuses some Catholics of ‘self-righteousness’ who receive Communion on tongue kneeling

July 21 , 2020 ( LifeSiteNews ) — On July 19 , Fr .
Longenecker tweeted the following : He begins by setting up an alternative : “ Which is better ?
” It may turn out that neither option is good , as if one were to say : “ Which is better ?
Dying by cyanide or dying by firing squad ?
” When he sets up as the first alternative “ to receive communion reverently and humbly standing , ” he begs the question at issue .
Is not the entire debate about the question of whether @ @ @ @ @ @ @ receive reverently and humbly if they receive standing and in the hand ?
( This is not the place to bring in various Eastern Catholic practices ; these , in any case , could never be confused with the postconciliar manner in which communion is given in most Novus Ordo parishes . )
Having begged the question , Fr .
Longenecker sets up the other alternative , which is a classic caricature , custom-made to prove his point : the Catholic who , with self-righteousness , thinks himself better than others because he @ @ @ @ @ @ @ Well , naturally , we ’ d prefer anyone to such a person , wouldn ’ t we ?
It ’ s like asking , “ Do you prefer the kindly Muslim or the axe-murdering Christian ?
” But what of all those Catholics , surely not few in number , who want to receive kneeling and on the tongue because it is more conducive to actual devotion ?
Who humble themselves physically to help them bear in mind the One who is feeding us — or rather , the One with whom @ @ @ @ @ @ @ not afraid to look odd by lowering themselves or to stand out by not standing up , precisely because they are more concerned with the invisible Lord than with His visible agents ?
We ’ re talking , in other words , about the kind of Catholics who attend Fr .
Longenecker ’ s parish , where communion kneeling and on the tongue predominates .
The real question of the day should be framed as follows : “ Which is better ?
To receive Communion in a posture dictated by a millennium of @ @ @ @ @ @ @ suggests our creaturely status and our identity as children before God ?
Or to receive Communion in a posture re-introduced by liturgical experimenters and more or less flagrant Eucharistic heretics in the 1960s , on the basis either of pseudo-antiquarianism or hyper-modern assumptions about what ‘ Christian maturity ’ should look like ?
” The benefit of putting the question this way is that it avoids trying to peek inside people ’ s hearts , which are notoriously hard to read .
Martin Mosebach is the modern author who has seen with the @ @ @ @ @ @ @ from Communion kneeling to Communion standing .
Here is how he describes it in The Heresy of Formlessness : Kneeling was medieval , they said .
The early Christians prayed standing .
Standing signifies the resurrected Christ , they said ; it is the most appropriate attitude for a Christian .
The early Christians are also supposed to have received Communion in their hands .
What is irreverent about the faithful making their hands into a “ throne ” for the Host ?
I grant that the people who tell me such things @ @ @ @ @ @ @ But it becomes very clear that pastors of souls are incredibly remote from the world in these matters ; academic arguments are completely useless in questions of liturgy .
These scholars are always concerned only about the historical side of the substance of faith and of the forms of devotion .
If , however , we think correctly and historically , we should realize that what is an expression of veneration in one period can be an expression of blasphemy in another .
If people who have been kneeling for a thousand years @ @ @ @ @ @ @ do not think , “ We ’ re doing this like the early Christians , who stood for the Consecration ” ; they are not aware of returning to some particularly authentic form of worship .
They simply get up , brush the dust from their trouser-legs and say to themselves : “ So it wasn ’ t such a serious business after all.
” Everything that takes place in celebrations of this kind implies the same thing : “ It wasn ’ t all that serious after all.
” Under such circumstances @ @ @ @ @ @ @ impossible for faith in the presence of Christ in the Sacrament to have any deeper spiritual significance , even if the Church continues to proclaim it and even if the participants of such celebrations go so far as to affirm it explicitly .
( 14–15 ) In contrast stands ( if we may put it thus ) the wisdom of Benedict XVI , who said on May 22 , 2008 : “ Kneeling in adoration before the Eucharist is the most valid and radical remedy against the idolatries of yesterday and today.
” @ @ @ @ @ @ @ set aside for “ Eucharistic Adoration , ” where the Host is placed in a monstrance .
Kneeling is the appropriate response to the Real Presence of the Lord .
This is why we kneel for the Eucharistic Prayer , in which the miracle of transubstantiation takes place ; this is why we kneel for the most intimate moment of Communion , because — like the Magi , like Jairus , like Mary of Bethany — we know who it is into whose presence we have come .
We have come to adore @ @ @ @ @ @ @ and to love .
Fr .
Longenecker himself knows all this .
He knows it well , for he writes in his latest book , Letters on Liturgy ( Angelico Press , 2020 ) : One of the most instrumental factors in developing reverence at Mass is how we receive communion .
While the faithful can certainly be reverent in receiving communion in the hand while standing , no one can disagree that receiving communion on the tongue while kneeling is more reverent .
Why is this ?
Firstly , because kneeling in @ @ @ @ @ @ @ of devotion , homage , and worship .
This is true no matter what the context .
Knights kneel to receive their knighthood from the Queen .
Bride and groom kneel to receive a nuptial blessing .
To receive communion on the tongue is a sign of belief in the real presence of Christ ’ s Body and Blood in the Eucharistic host , because a sign that you are intent not to profane the Body of Christ by dropping it or soiling it in any way .
( p. 51 ; cf @ @ @ @ @ @ @ knowledge , Fr .
Longenecker should publicly support Catholics who wish to honor their Lord and God with all their heart , soul , mind , and bodily strength , in the midst of a Church whose own leaders often seem hell-bent against allowing it to happen .

July 21, 2020 (LifeSiteNews) — On July 19, Fr. Longenecker tweeted the following:
He begins by setting up an alternative: “Which is better?” It may turn out that neither option is good, as if one were to say: “Which is better? Dying by cyanide or dying by firing squad?”
When he sets up as the first alternative “to receive communion reverently and humbly standing,” he begs the question at issue. Is not the entire debate about the question of whether it is possible for Roman Catholics to receive reverently and humbly if they receive standing and in the hand? (This is not the place to bring in various Eastern Catholic practices; these, in any case, could never be confused with the postconciliar manner in which communion is given in most Novus Ordo parishes.)
Having begged the question, Fr. Longenecker sets up the other alternative, which is a classic caricature, custom-made to prove his point: the Catholic who, with self-righteousness, thinks himself better than others because he receives kneeling and on the tongue. Well, naturally, we’d prefer anyone to such a person, wouldn’t we? It’s like asking, “Do you prefer the kindly Muslim or the axe-murdering Christian?”
But what of all those Catholics, surely not few in number, who want to receive kneeling and on the tongue because it is more conducive to actual devotion? Who humble themselves physically to help them bear in mind the One who is feeding us — or rather, the One with whom we are being fed? Who are not afraid to look odd by lowering themselves or to stand out by not standing up, precisely because they are more concerned with the invisible Lord than with His visible agents? We’re talking, in other words, about the kind of Catholics who attend Fr. Longenecker’s parish, where communion kneeling and on the tongue predominates.
The real question of the day should be framed as follows: “Which is better? To receive Communion in a posture dictated by a millennium of exclusive use — a posture that manifestly suggests our creaturely status and our identity as children before God? Or to receive Communion in a posture re-introduced by liturgical experimenters and more or less flagrant Eucharistic heretics in the 1960s, on the basis either of pseudo-antiquarianism or hyper-modern assumptions about what ‘Christian maturity’ should look like?” The benefit of putting the question this way is that it avoids trying to peek inside people’s hearts, which are notoriously hard to read.
Martin Mosebach is the modern author who has seen with the greatest clarity the meaning of the change from Communion kneeling to Communion standing. Here is how he describes it in The Heresy of Formlessness:
Kneeling was medieval, they said. The early Christians prayed standing. Standing signifies the resurrected Christ, they said; it is the most appropriate attitude for a Christian. The early Christians are also supposed to have received Communion in their hands. What is irreverent about the faithful making their hands into a “throne” for the Host? I grant that the people who tell me such things are absolutely serious about it all. But it becomes very clear that pastors of souls are incredibly remote from the world in these matters; academic arguments are completely useless in questions of liturgy. These scholars are always concerned only about the historical side of the substance of faith and of the forms of devotion. If, however, we think correctly and historically, we should realize that what is an expression of veneration in one period can be an expression of blasphemy in another. If people who have been kneeling for a thousand years suddenly get to their feet, they do not think, “We’re doing this like the early Christians, who stood for the Consecration”; they are not aware of returning to some particularly authentic form of worship. They simply get up, brush the dust from their trouser-legs and say to themselves: “So it wasn’t such a serious business after all.” Everything that takes place in celebrations of this kind implies the same thing: “It wasn’t all that serious after all.” Under such circumstances, anthropologically speaking, it is quite impossible for faith in the presence of Christ in the Sacrament to have any deeper spiritual significance, even if the Church continues to proclaim it and even if the participants of such celebrations go so far as to affirm it explicitly. (14–15)
In contrast stands (if we may put it thus) the wisdom of Benedict XVI, who said on May 22, 2008: “Kneeling in adoration before the Eucharist is the most valid and radical remedy against the idolatries of yesterday and today.” This observation is not limited to times set aside for “Eucharistic Adoration,” where the Host is placed in a monstrance. Kneeling is the appropriate response to the Real Presence of the Lord. This is why we kneel for the Eucharistic Prayer, in which the miracle of transubstantiation takes place; this is why we kneel for the most intimate moment of Communion, because — like the Magi, like Jairus, like Mary of Bethany — we know who it is into whose presence we have come. We have come to adore, to receive, to abide, and to love.
Fr. Longenecker himself knows all this. He knows it well, for he writes in his latest book, Letters on Liturgy (Angelico Press, 2020):
One of the most instrumental factors in developing reverence at Mass is how we receive communion. While the faithful can certainly be reverent in receiving communion in the hand while standing, no one can disagree that receiving communion on the tongue while kneeling is more reverent. Why is this? Firstly, because kneeling in our Western culture is an intrinsic act of devotion, homage, and worship. This is true no matter what the context. Knights kneel to receive their knighthood from the Queen. Bride and groom kneel to receive a nuptial blessing. To receive communion on the tongue is a sign of belief in the real presence of Christ’s Body and Blood in the Eucharistic host, because a sign that you are intent not to profane the Body of Christ by dropping it or soiling it in any way. (p. 51; cf. p. 118)
Equipped with this knowledge, Fr. Longenecker should publicly support Catholics who wish to honor their Lord and God with all their heart, soul, mind, and bodily strength, in the midst of a Church whose own leaders often seem hell-bent against allowing it to happen.
Peter Kwasniewski, Thomistic theologian, liturgical scholar, and choral composer, is a graduate of Thomas Aquinas College in California (B.A. Liberal Arts) and The Catholic University of America in Washington, DC (M.A. and Ph.D. in Philosophy). He taught at the International Theological Institute in Austria and the Franciscan University of Steubenville’s Austria Program, then helped establish Wyoming Catholic College in 2006. There he taught theology, philosophy, music, and art history and directed the choirs until leaving in 2018 to devote himself full-time to writing and lecturing. Today he contributes regularly to many websites and publications, including New Liturgical Movement, OnePeterFive, LifeSiteNews, Rorate Caeli, The Remnant, and Catholic Family News, and has published thirteen books, including four on traditional Catholicism: Resurgent in the Midst of Crisis (Angelico, 2014, also available in Czech, Polish, German, Portuguese, Spanish, and Belarusian), Noble Beauty, Transcendent Holiness (Angelico, 2017), Tradition and Sanity (Angelico, 2018), and Reclaiming Our Roman Catholic Birthright: The Genius and Timeliness of the Traditional Latin Mass (Angelico, 2020). His work has been translated into at least eighteen languages. Kwasniewski is a scholar of The Aquinas Institute in Green Bay, which is publishing the Opera Omnia of the Angelic Doctor, a Fellow of the Albertus Magnus Center for Scholastic Studies, and a Senior Fellow of the St. Paul Center. He has published over a thousand articles on Thomistic thought, sacramental and liturgical theology, the history and aesthetics of music, and the social doctrine of the Church. For news, information, article links, sacred music, and the home of Os Justi Press, visit his personal website, www.peterkwasniewski.com.
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lifesitenews--2020-07-23--This Indian slum contained a possible COVID-19 disaster with hydroxychloroquine

July 22 , 2020 ( American Thinker ) — On July 9 , 2020 , Asia 's biggest and densest slum shocked the world by announcing just one new positive COVID-19 case despite being a cluster and hotspot .
Dharavi is no ordinary slum .
It is one of the densest in the world , housing more than a million people .
It provided some of the background for the Oscar-winning movie Slumdog Millionaire .
Dharavi contains pockets where as many as 650,000 people are crammed into 2.5 square kilometers .
In comparison , New York City has only around @ @ @ @ @ @ @ India feared the worst when a cluster outbreak of COVID-19 was reported in Dharavi .
It could have become the biggest COVID-19 disaster zone in the world .
But by using proactive measures , Dharavi contained the virus .
Media around the world , like the Los Angeles Times , have reported the success .
Even the World Health Organization praised Dharavi .
Reports credit the huge turnaround to various factors .
Most focused on Dharavi 's use of widespread testing and contact tracing .
One is the use of an anti-malarial drug @ @ @ @ @ @ @ responsible .
Indian doctors used hydroxychloroquine ( HCQ ) for prophylaxis ( preventive ) treatment — the same drug the American media have politicized .
Dharavi 's COVID-19 infection rate dropped drastically from April through June .
In July , new infections were very low , almost reaching zero on July 9 .
Officials have credited this turnaround to `` [ a ] combination of hydroxychloroquine , vitamin D , and zinc tablets along with homeopathic medicines . ''
HCQ has been widely used across India to treat early-stage COVID-19 .
It is @ @ @ @ @ @ @ have come into contact with people who have tested positive .
In India , HCQ has always been legal .
The government 's official COVID-19 task force , the Indian Council of Medical Research ( ICMR ) , highly recommends it for high-risk people like medical practitioners .
The ICMR guidelines recommend prophylactic use of HCQ for the following categories : • `` all asymptomatic healthcare workers involved in containment and treatment of COVID19 and asymptomatic healthcare workers working in non-COVID hospitals/non-COVID areas of COVID hospitals/blocks '' ; • `` symptomatic frontline workers @ @ @ @ @ @ @ containment zones and paramilitary/police personnel involved in COVID-19 related activities '' ; and In other words , HCQ is for anyone with the slightest chance of contracting COVID-19 .
Not all are on board with its use .
When doctors began using HCQ in Dharavi , anti-HCQ advocates approached the Bombay high court .
But the court ruled in favor of HCQ : Now , in a given case , if abiding by the law stricto sensu and waiting for a clinical trial of a drug would result in loss of valuable time @ @ @ @ @ @ @ is between the devil and the deep sea , i.e.
, no other drug except an HCQ sort of a drug , though not clinically tried for treating the disease , is the last option left for a doctor to save the life of such patient , should the doctor fold his hands and leave the patient to the mercy of the Almighty on the ground that the relevant drug has not been registered for use as prophylaxis ?
The answer , we are minded to hold , should be in the negative @ @ @ @ @ @ @ challenger about the track record of efficacy of HCQ .
ICMR 's observational study of 334 health care workers at AIIMS hospital ( 10 minutes from my home in Delhi ) revealed that 248 who took HCQ prophylaxis had lower incidence of infection than those who did n't .
A similar study in three other hospitals in Delhi had similar results .
There have been only 27,497 COVID-19 deaths in India through July 19 .
With a population of 1.3 billion , that is an extremely low death rate of 19 per million @ @ @ @ @ @ @ is much lower than for tuberculosis , which kills 440,000 each year in India . )
The use of HCQ could be one reason why India 's death rate is dramatically lower than that of some European countries , like Spain , with 607 deaths per million , and France , with 461 .
The 139,659 deaths reported by the U.S. Centers for Disease Control by July 19 represent a rate about 20 times India 's .
Doctors have shown that HCQ , in combination with zinc and azithromycin , can be very @ @ @ @ @ @ @ HCQ may be saving millions across the globe except in countries where it remains controversial .
White House Office of Trade and Manufacturing Policy director Peter Navarro pointed out the same last week : India has exported tons of HCQ to the U.S , Canada , and dozens of other countries in the past few months .
Despite having stockpiles , these nations have resisted its use .
The American media and bureaucracies should move beyond their obsession with politics and honestly consider HCQ 's efficacy .
Published with permission from the American @ @

On July 9, 2020, Asia's biggest and densest slum shocked the world by announcing just one new positive COVID-19 case despite being a cluster and hotspot.
July 22, 2020 (American Thinker) — On July 9, 2020, Asia's biggest and densest slum shocked the world by announcing just one new positive COVID-19 case despite being a cluster and hotspot.
Dharavi is no ordinary slum. It is one of the densest in the world, housing more than a million people. It provided some of the background for the Oscar-winning movie Slumdog Millionaire.
Dharavi contains pockets where as many as 650,000 people are crammed into 2.5 square kilometers. In comparison, New York City has only around 95,605 people for 2.5 square kilometers.
India feared the worst when a cluster outbreak of COVID-19 was reported in Dharavi. It could have become the biggest COVID-19 disaster zone in the world. But by using proactive measures, Dharavi contained the virus.
Media around the world, like the Los Angeles Times, have reported the success. Even the World Health Organization praised Dharavi.
Reports credit the huge turnaround to various factors. Most focused on Dharavi's use of widespread testing and contact tracing. One is the use of an anti-malarial drug. But they ignored the policy most responsible. Indian doctors used hydroxychloroquine (HCQ) for prophylaxis (preventive) treatment — the same drug the American media have politicized.
Dharavi's COVID-19 infection rate dropped drastically from April through June. In July, new infections were very low, almost reaching zero on July 9.
Officials have credited this turnaround to “[a] combination of hydroxychloroquine, vitamin D, and zinc tablets along with homeopathic medicines.”
HCQ has been widely used across India to treat early-stage COVID-19. It is also prescribed for prophylaxis among those who have come into contact with people who have tested positive.
In India, HCQ has always been legal. The government's official COVID-19 task force, the Indian Council of Medical Research (ICMR), highly recommends it for high-risk people like medical practitioners.
The ICMR guidelines recommend prophylactic use of HCQ for the following categories:
“all asymptomatic healthcare workers involved in containment and treatment of COVID19 and asymptomatic healthcare workers working in non-COVID hospitals/non-COVID areas of COVID hospitals/blocks”; “symptomatic frontline workers, such as surveillance workers deployed in containment zones and paramilitary/police personnel involved in COVID-19 related activities”; and “symptomatic household contacts of laboratory confirmed cases.”
In other words, HCQ is for anyone with the slightest chance of contracting COVID-19.
Not all are on board with its use. When doctors began using HCQ in Dharavi, anti-HCQ advocates approached the Bombay high court. But the court ruled in favor of HCQ:
Now, in a given case, if abiding by the law stricto sensu and waiting for a clinical trial of a drug would result in loss of valuable time for saving a patient and the choice is between the devil and the deep sea, i.e., no other drug except an HCQ sort of a drug, though not clinically tried for treating the disease, is the last option left for a doctor to save the life of such patient, should the doctor fold his hands and leave the patient to the mercy of the Almighty on the ground that the relevant drug has not been registered for use as prophylaxis? The answer, we are minded to hold, should be in the negative.
The court could have informed the challenger about the track record of efficacy of HCQ. ICMR's observational study of 334 health care workers at AIIMS hospital (10 minutes from my home in Delhi) revealed that 248 who took HCQ prophylaxis had lower incidence of infection than those who didn't. A similar study in three other hospitals in Delhi had similar results.
There have been only 27,497 COVID-19 deaths in India through July 19. With a population of 1.3 billion, that is an extremely low death rate of 19 per million, or 0.002 percent. (That is much lower than for tuberculosis, which kills 440,000 each year in India.)
The use of HCQ could be one reason why India's death rate is dramatically lower than that of some European countries, like Spain, with 607 deaths per million, and France, with 461.
The 139,659 deaths reported by the U.S. Centers for Disease Control by July 19 represent a rate about 20 times India's.
Doctors have shown that HCQ, in combination with zinc and azithromycin, can be very effective in early stages of COVID-19:
Risk stratification-based treatment of COVID-19 outpatients as early as possible after symptom onset with the used triple therapy, including the combination of zinc with low dose hydroxychloroquine, was associated with significantly less hospitalizations and 5 times less all-cause deaths.
HCQ may be saving millions across the globe except in countries where it remains controversial. White House Office of Trade and Manufacturing Policy director Peter Navarro pointed out the same last week:
It's the politicization of this medicine by the mainstream media and portions of the medical community that somehow made this a battle between President Trump and them and created this undue fear and hysteria over a drug, a medicine that has been used for over 60 years relatively safely and is regularly prescribed to pregnant women if they are going to a malaria zone.
India has exported tons of HCQ to the U.S, Canada, and dozens of other countries in the past few months. Despite having stockpiles, these nations have resisted its use. The American media and bureaucracies should move beyond their obsession with politics and honestly consider HCQ's efficacy.
Published with permission from the American Thinker.
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lifesitenews--2020-07-22--Fr. James Martin sews a COVID mask on the seamless garment

WASHINGTON , DC , July 22 , 2020 ( LifeSiteNews ) — Jesuit Father James Martin has intimated that you are neither a Christian nor a Catholic nor pro-life if you fail to wear a mask in public as the COVID-19 pandemic trudges on .
“ Are you a Christian ?
Are you a Catholic ?
Are you pro-life ?
Do you care about people 's lives ?
” asked Martin in a tweet .
Catholics who see abortion as the pre-eminent life issue facing the Church could be forgiven for feeling belittled , especially considering Fr .
Martin ’ @ @ @ @ @ @ @ “ seamless garment , ” which assigns equal weight to all important social justice issues .
Simply put : Martin has sewn the now ubiquitous COVID mask to the seamless garment .
Through his tweet , Fr .
Martin was promoting his most recent America Magazine opinion piece , which begins : Notice how he doesn ’ t address the millions of Americans made destitute due to the coronavirus lockdowns , not knowing where their family ’ s next meal will come , but he shines a light on refugees “ starving at @ @ @ @ @ @ @ is a USCCB/seamless garment talking point .
Likewise , Martin focuses on “ L.G.B.T .
youth tempted to suicide , ” but not the many men who have contemplated or committed suicide because their jobs evaporated or their businesses were destroyed amid the prolonged lockdowns .
No longer able to provide for their children , men overwhelmed with shame and hopelessness often see no other way out .
“ The inmate being readied for execution on death row ” — also a major narrative woven into the seamless garment — suggests a moral @ @ @ @ @ @ @ thousands of innocent unborn who are murdered daily .
Martin subscribes to this .
Perhaps more significant is what Martin fails to mention .
He wags his finger at some who don ’ t wear masks while ignoring the danger that tens of thousands of rioters and anarchists who ignored social distancing regulations in recent weeks in order to protest , loot , and destroy property in America ’ s Democrat-run cities have exposed their neighbors to .
Martin cited the “ experts ” to justify his pro-life mask moralizing , saying that @ @ @ @ @ @ @ and over again by places like the Centers for Disease Control and Protection [ sic — it ’ s the Centers for Disease Control and Prevention ] , in many university studies and by prestigious medical journals like The Lancet.
” But those “ experts ” whom Martin insists we should trust and follow blindly have discredited themselves .
“ By now , the collapse of government legitimacy is complete .
For three months , public officials abdicated their responsibility to balance the costs and benefits of any given policy , ” said @ @ @ @ @ @ @ Smith Fellow at the Manhattan Institute and a contributing editor of City Journal , in a lecture delivered for Hillsdale college in June .
“ They put the future of hundreds of millions of Americans in the hands of a narrow set of experts who lack all awareness of the workings of economic and social systems , and whose ‘ science ’ was built on the ever-shifting sand of speculative models and on extreme risk aversion regarding only one kind of risk , ” declared Mac Donald .
“ The evidence is hardly @ @ @ @ @ @ @ epitome of moral behavior , ” wrote Chris von Csefalvay , an epidemiologist and vice president of special projects at Starschema .
“ Doing so reflects a greater preoccupation with the psychological effect of masks — perhaps as a restoration of control in the face of an unseen and often perplexing enemy with no cure and no prophylaxis — than with their scientific reality.
” “ Even in our degenerate age , many people retain enough common sense to see that they are being presented with a false alternative , ” wrote Ed @ @ @ @ @ @ @ at Pasadena City College .
Feser was addressing the online fretting about the state of the “ American character ” by Damon Linker , who , like Fr .
Martin , had engaged in selective moralizing .
People “ are capable of taking the virus seriously while balking at needlessly extreme measures for dealing with it , ” said Feser .
“ And their skepticism is bound only to increase when it is met , not with dispassionate arguments , but with shrill accusations of being ‘ COVID deniers ’ or ‘ anti-science @ @ @ @ @ @ @ can for independent reasons be judged to lack common sense.
” “ Even if the most dire warnings currently being issued by experts , politicians , and journalists were well-founded — which , at this point , I personally don ’ t believe for a minute — the latter can only blame themselves if more people don ’ t heed them , ” he added .

'Are you a Christian?' Fr. James Martin asked. 'Are you a Catholic? Are you pro-life? Do you care about people's lives? Then wear a mask.'
WASHINGTON, DC, July 22, 2020 (LifeSiteNews) — Jesuit Father James Martin has intimated that you are neither a Christian nor a Catholic nor pro-life if you fail to wear a mask in public as the COVID-19 pandemic trudges on.
“Are you a Christian? Are you a Catholic? Are you pro-life? Do you care about people’s lives?” asked Martin in a tweet.
“Then wear a mask,” he commands.
Are you a Christian? Are you a Catholic? Are you pro-life? Do you care about other people's lives? Then wear a mask. https://t.co/XQGKYEXFxg #MasksSaveLives #WearAMask — James Martin, SJ (@JamesMartinSJ) July 21, 2020
Catholics who see abortion as the pre-eminent life issue facing the Church could be forgiven for feeling belittled, especially considering Fr. Martin’s longstanding promotion Cardinal Bernardin’s “seamless garment,” which assigns equal weight to all important social justice issues.
Simply put: Martin has sewn the now ubiquitous COVID mask to the seamless garment.
Through his tweet, Fr. Martin was promoting his most recent America Magazine opinion piece, which begins:
I am pro-life. What does that mean? Simply put, it means I believe that all life is sacred, inviolable and a gift from God. That reverence for life includes a desire to care for the unborn child in the womb, the elderly person in danger of euthanasia, the refugee starving on the border, the L.G.B.T. youth tempted to suicide and the inmate being readied for execution on death row.
Notice how he doesn’t address the millions of Americans made destitute due to the coronavirus lockdowns, not knowing where their family’s next meal will come, but he shines a light on refugees “starving at the border.” Why? Because that is a USCCB/seamless garment talking point.
Likewise, Martin focuses on “L.G.B.T. youth tempted to suicide,” but not the many men who have contemplated or committed suicide because their jobs evaporated or their businesses were destroyed amid the prolonged lockdowns. No longer able to provide for their children, men overwhelmed with shame and hopelessness often see no other way out.
“The inmate being readied for execution on death row” — also a major narrative woven into the seamless garment — suggests a moral equivalence between those who murder and the thousands of innocent unborn who are murdered daily. Martin subscribes to this.
Perhaps more significant is what Martin fails to mention.
He wags his finger at some who don’t wear masks while ignoring the danger that tens of thousands of rioters and anarchists who ignored social distancing regulations in recent weeks in order to protest, loot, and destroy property in America’s Democrat-run cities have exposed their neighbors to.
Martin cited the “experts” to justify his pro-life mask moralizing, saying that such “precautions have been confirmed over and over again by places like the Centers for Disease Control and Protection [sic — it’s the Centers for Disease Control and Prevention], in many university studies and by prestigious medical journals like The Lancet.”
But those “experts” whom Martin insists we should trust and follow blindly have discredited themselves.
“By now, the collapse of government legitimacy is complete. For three months, public officials abdicated their responsibility to balance the costs and benefits of any given policy,” said Heather Mac Donald, the Thomas W. Smith Fellow at the Manhattan Institute and a contributing editor of City Journal, in a lecture delivered for Hillsdale college in June.
“They put the future of hundreds of millions of Americans in the hands of a narrow set of experts who lack all awareness of the workings of economic and social systems, and whose ‘science’ was built on the ever-shifting sand of speculative models and on extreme risk aversion regarding only one kind of risk,” declared Mac Donald.
“The evidence is hardly strong enough to elevate mask-wearing into the epitome of moral behavior,” wrote Chris von Csefalvay, an epidemiologist and vice president of special projects at Starschema. “Doing so reflects a greater preoccupation with the psychological effect of masks — perhaps as a restoration of control in the face of an unseen and often perplexing enemy with no cure and no prophylaxis — than with their scientific reality.”
“Even in our degenerate age, many people retain enough common sense to see that they are being presented with a false alternative,” wrote Ed Feser, a blogger who teaches philosophy at Pasadena City College.
Feser was addressing the online fretting about the state of the “American character” by Damon Linker, who, like Fr. Martin, had engaged in selective moralizing.
People “are capable of taking the virus seriously while balking at needlessly extreme measures for dealing with it,” said Feser. “And their skepticism is bound only to increase when it is met, not with dispassionate arguments, but with shrill accusations of being ‘COVID deniers’ or ‘anti-science,’ from people many of whom can for independent reasons be judged to lack common sense.”
“Even if the most dire warnings currently being issued by experts, politicians, and journalists were well-founded — which, at this point, I personally don’t believe for a minute — the latter can only blame themselves if more people don’t heed them,” he added.
Follow Doug Doug Mainwaring is a journalist for LifeSiteNews, an author, and a marriage, family and children's rights activist. He has testified before the United States Congress and state legislative bodies, originated and co-authored amicus briefs for the United States Supreme Court, and has been a guest on numerous TV and radio programs. Doug and his family live in the Washington, DC suburbs.
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lifesitenews--2020-07-22--Jeffrey Epstein sex abuse victim claims she was forced to abort billionaire’s baby as a teen

URGENT PETITION : Tell the Supreme Court to overturn Roe v. Wade !
Sign the petition here .
July 22 , 2020 ( LifeSiteNews ) — On July 2 , socialite Ghislaine Maxwell was arrested by the FBI in Bradford , New Hampshire .
Maxwell was the longtime girlfriend of billionaire financier Jeffrey Epstein , who allegedly killed himself in prison last year , where he was awaiting trial on charges of sex-trafficking .
Maxwell , who purportedly enabled Epstein ’ s sexual abuse of minors and procured young girls for him , has now also been charged with having @ @ @ @ @ @ @ ” to the sexual abuse of underage girls .
Many powerful men — including Prince Andrew , who resigned from royal duties over his relationship with Epstein , and Bill Clinton , who is alleged to have had an affair with Maxwell — are likely very worried about what Maxwell will reveal .
Earlier this month , one anonymous accuser granted an interview to Fox News , alleging that Ghislaine Maxwell sexually assaulted her between the ages of fourteen and sixteen in Florida around 1991 .
Jane Doe , who is a plaintiff @ @ @ @ @ @ @ s estate , told Fox News that Maxwell was as “ evil ” as Epstein and that the socialite had raped her “ more than 20 or 30 times.
” Doe also described how Maxwell was essential to Epstein ’ s criminal behavior , selecting and grooming girls for him to abuse while posing as a confidante .
The girls were later kept silent by a combination of litigation , blackmail , and threats .
And as is so often the case with sexual crimes , abortion is a part of the Epstein-Maxwell @ @ @ @ @ @ @ , sex-traffickers , and serial sexual abusers rely on abortion to destroy the human evidence that a crime took place , and the abortion industry enables these crimes to continue .
Girls are taken ( or sent ) to abortion facilities , their pre-born babies are killed and removed , and they are returned to their abusers .
Often , there are no questions asked .
Planned Parenthood in particular has a long track record of failing to report suspected sexual abuse .
According to Jane Doe , she was sexually abused by @ @ @ @ @ @ @ after which she became pregnant with Epstein ’ s child .
After she had an abortion , she alleges that she was again drugged and gang-raped by Epstein , Maxwell , and others as punishment because her tormenters suspected she had told her grandparents about the abortion and feared they would go to the authorities .
She says Maxwell ordered her to stay silent about both the abortion and the abuse .
“ Ms .
Maxwell was a participant , ” Doe told Fox News , “ and she made it very clear @ @ @ @ @ @ @ shut or harm would come to my family and myself and harm did come to me.
” “ I had never been with anyone except for him [ Epstein ] .
The fact that I had to kill my child really affected me and my family , ” Doe stated .
“ Ghislaine was part of it and Jeffrey Epstein was a part of it and I was drugged , gang-raped , and left on the lawn and they put a gun to me .
The man that drove me home said I @ @ @ @ @ @ @ back alive if I spoke about it.
” She dropped out of high school and went into hiding .
“ I basically kind of vanished.
” Maxwell ’ s lawyer , Lawrence Vogelman , declined to respond to Doe ’ s allegations .
Abortion has come up in relation to Epstein before .
Epstein ’ s lawyers would dig up dirt on victims during civil lawsuits ( there were around two dozen of them ) , and the lawyers would question the girls about their sexual histories , social media posts , and @ @ @ @ @ @ @ girl in particular was asked about abortions she ’ d had — and her parents , who were Catholic and were unaware of their daughter ’ s abortions — were also deposed and grilled .
It is still staggering to consider that the world ’ s wealthiest power brokers visited Epstein ’ s “ Pedophile Island ” while the systemic sexual abuse was an open secret .
The sordid tale of Epstein and his celebrity pals would seem the stuff of conspiracy theories but for the fact that so much of it is @ @ @ @ @ @ @ as a matter of course , and evidence of this — even babies — had to be destroyed .
Sexual abuse creates entire categories of victims , and the destruction of innocence often results in the destruction of innocents .

As is so often the case with sexual crimes, abortion is a part of the horrifying story of Jeffrey Epstein and Ghislaine Maxwell as well.
URGENT PETITION: Tell the Supreme Court to overturn Roe v. Wade! Sign the petition here.
July 22, 2020 (LifeSiteNews) — On July 2, socialite Ghislaine Maxwell was arrested by the FBI in Bradford, New Hampshire. Maxwell was the longtime girlfriend of billionaire financier Jeffrey Epstein, who allegedly killed himself in prison last year, where he was awaiting trial on charges of sex-trafficking. Maxwell, who purportedly enabled Epstein’s sexual abuse of minors and procured young girls for him, has now also been charged with having “assisted, facilitated, and contributed” to the sexual abuse of underage girls. Many powerful men — including Prince Andrew, who resigned from royal duties over his relationship with Epstein, and Bill Clinton, who is alleged to have had an affair with Maxwell — are likely very worried about what Maxwell will reveal.
Earlier this month, one anonymous accuser granted an interview to Fox News, alleging that Ghislaine Maxwell sexually assaulted her between the ages of fourteen and sixteen in Florida around 1991. Jane Doe, who is a plaintiff in a lawsuit filed against Epstein’s estate, told Fox News that Maxwell was as “evil” as Epstein and that the socialite had raped her “more than 20 or 30 times.” Doe also described how Maxwell was essential to Epstein’s criminal behavior, selecting and grooming girls for him to abuse while posing as a confidante. The girls were later kept silent by a combination of litigation, blackmail, and threats.
And as is so often the case with sexual crimes, abortion is a part of the Epstein-Maxwell story as well. Pimps, rapists, sex-traffickers, and serial sexual abusers rely on abortion to destroy the human evidence that a crime took place, and the abortion industry enables these crimes to continue. Girls are taken (or sent) to abortion facilities, their pre-born babies are killed and removed, and they are returned to their abusers. Often, there are no questions asked. Planned Parenthood in particular has a long track record of failing to report suspected sexual abuse.
According to Jane Doe, she was sexually abused by Maxwell and Epstein for two years, after which she became pregnant with Epstein’s child. After she had an abortion, she alleges that she was again drugged and gang-raped by Epstein, Maxwell, and others as punishment because her tormenters suspected she had told her grandparents about the abortion and feared they would go to the authorities. She says Maxwell ordered her to stay silent about both the abortion and the abuse. “Ms. Maxwell was a participant,” Doe told Fox News, “and she made it very clear that I was to keep my mouth shut or harm would come to my family and myself and harm did come to me.”
Follow Jonathon van Maren on Facebook
“I had never been with anyone except for him [Epstein]. The fact that I had to kill my child really affected me and my family,” Doe stated. “Ghislaine was part of it and Jeffrey Epstein was a part of it and I was drugged, gang-raped, and left on the lawn and they put a gun to me. The man that drove me home said I would never, I would never come back alive if I spoke about it.” She dropped out of high school and went into hiding. “I basically kind of vanished.” Maxwell’s lawyer, Lawrence Vogelman, declined to respond to Doe’s allegations.
Abortion has come up in relation to Epstein before. Epstein’s lawyers would dig up dirt on victims during civil lawsuits (there were around two dozen of them), and the lawyers would question the girls about their sexual histories, social media posts, and any drug or alcohol use. One girl in particular was asked about abortions she’d had — and her parents, who were Catholic and were unaware of their daughter’s abortions — were also deposed and grilled.
It is still staggering to consider that the world’s wealthiest power brokers visited Epstein’s “Pedophile Island” while the systemic sexual abuse was an open secret. The sordid tale of Epstein and his celebrity pals would seem the stuff of conspiracy theories but for the fact that so much of it is true. Young girls were preyed upon as a matter of course, and evidence of this — even babies — had to be destroyed. Sexual abuse creates entire categories of victims, and the destruction of innocence often results in the destruction of innocents.
Jonathon’s new podcast, The Van Maren Show, is dedicated to telling the stories of the pro-life and pro-family movement. In his latest episode, Mark David Hall speaks about America’s Founding Fathers, the ideals upon which our society was established, and what this means for Americans today. You can subscribe here and listen to the episode below:
Follow Jonathon Jonathon Van Maren is a public speaker, writer, and pro-life activist. His commentary has been translated into more than eight languages and published widely online as well as print newspapers such as the Jewish Independent, the National Post, the Hamilton Spectator and others. He has received an award for combating anti-Semitism in print from the Jewish organization B’nai Brith. His commentary has been featured on CTV Primetime, Global News, EWTN, and the CBC as well as dozens of radio stations and news outlets in Canada and the United States. He speaks on a wide variety of cultural topics across North America at universities, high schools, churches, and other functions. Some of these topics include abortion, pornography, the Sexual Revolution, and euthanasia. Jonathon holds a Bachelor of Arts Degree in history from Simon Fraser University, and is the communications director for the Canadian Centre for Bio-Ethical Reform. Jonathon’s first book, The Culture War, was released in 2016.
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lifesitenews--2020-07-22--LGBT bullies target Catholic hospital, demand it offer ‘trans’ surgeries

July 22 , 2020 ( Family Research Council ) — The justices predicted a war — and almost one month to the day of their Bostock ruling , they got one .
The first shot was fired last Thursday , when the ACLU decided to sue Maryland 's St. Joseph Medical Center for refusing to take out a woman 's perfectly healthy uterus just because she wanted to live as a man .
It goes against the hospital 's religious beliefs , St. Joseph argued .
But now , thanks to the Supreme Court , it might go against six @ @ @ @ @ @ @ '' too .
The last thing anyone should want right now is fewer hospitals .
And yet , that may very well be the outcome of lawsuits like this one .
If people are worried about the health care system being overwhelmed today — just wait until liberals force the religiously-affiliated groups entirely out of business .
Because that 's what 'll happen if the Left insists on forcing religious facilities to embrace their radical views .
Catholic nonprofits have told the country before — in adoption and abortion debates — that choosing @ @ @ @ @ @ @ choice at all .
They 'd rather shut their doors than bend an inch on biblical teachings .
The ACLU , on the other hand , is more than willing to blow a gaping hole in America 's medical care just to advance their political goals .
And that 's all this is about .
It 's certainly not about justice for Jesse Hammons — she already got her surgery somewhere else .
It 's about making the nonconformists pay .
St. Joseph 's refusal , the liberal attorneys insist , was a @ @ @ @ @ @ @ religious doctrine . ''
Worse , Jesse said , `` I felt like this hospital did n't see any worth in my life and the care that I needed . ''
On the contrary , St. Joseph 's might have been the only one who did see the worth in Jesse — because it , unlike the attorneys exploiting her story , refused to mistake bodily harm for medical `` care . ''
Either way , a spokesman insisted , the hospital 's decision had nothing to do with Jesse or animus toward @ @ @ @ @ @ @ has to do with the hospital 's religious code .
St. Joseph 's has been under the umbrella of the U.S. Conference of Catholic Bishops since it became a hospital in 1864 .
And those directives are clear : there are limits on the `` removal of healthy organs . ''
At the end of the day , Wesley Smith argues at NRO , the denial actually has nothing to do with Jesse identifying as transgender .
If she 'd had a cancerous uterus , surgery would n't have been a problem .
@ @ @ @ @ @ @ , Wesley explains , and the church has very strong feelings about that .
It 's their right to say they wo n't destroy a womb .
Just as it was Jesse 's right to go elsewhere — which she did , nine days after the Bostock ruling — and have her body changed .
By all accounts , everyone should have been satisfied .
Jesse got the surgery she wanted , and the hospital did n't have to violate its conscience .
But the ACLU sued anyway — proving , once again @ @ @ @ @ @ @ about co-existence or compromise .
Maybe those are possible in a civil society where everyone is adult enough to put aside their hostility and see the value in respecting different viewpoints .
If instead of suing people like Aaron and Melissa Klein out of business , couples simply found another bakery .
If instead of jeopardizing care for everyone else , Jesse was content with an alternate location and moved on .
If instead of preaching tolerance , activists practiced it .
But unfortunately , all of that became even more of a @ @ @ @ @ @ @ in to redefine the word `` sex , '' deciding for everyone that millennia of biology , history , and morality no longer applied .
Justice Samuel Alito tried to warn where this would lead , but six of his colleagues were too busy legislating to listen .
`` Healthcare , '' he wrote in his Bostock dissent , `` ... may emerge as an intense battleground under the Court 's holding . ''
Workers are already suing for sex reassignment surgery under their insurance , Alito pointed out .
This sets up @ @ @ @ @ @ @ he points out , `` requiring them to pay for or to perform these procedures will have a severe impact on their ability to honor their deeply held religious beliefs . ''
The battle that Alito worried about is here .
`` It is open season on Catholic hospitals , '' Wesley writes , and anyone else with a biblical view of gender .
`` Medicine is becoming a major front in the accelerating attacks on religious liberty in this country .
The assault against medical conscience can only exacerbate our bitter cultural @ @ @ @ @ @ @ '' Six activists on the Supreme Court think they 've done Jesse a favor by ordering America to help her live as a man .
But what about the hospitals that want to live as Christians ?
We need justices who will stand up and protect them .
And this election is the only way to guarantee we 'll get them — or any freedom at all .
Published with permission from the Family Research Council .

July 22, 2020 (Family Research Council) — The justices predicted a war — and almost one month to the day of their Bostock ruling, they got one. The first shot was fired last Thursday, when the ACLU decided to sue Maryland's St. Joseph Medical Center for refusing to take out a woman's perfectly healthy uterus just because she wanted to live as a man. It goes against the hospital's religious beliefs, St. Joseph argued. But now, thanks to the Supreme Court, it might go against six justices' ridiculous definition of “sex” too.
The last thing anyone should want right now is fewer hospitals. And yet, that may very well be the outcome of lawsuits like this one. If people are worried about the health care system being overwhelmed today — just wait until liberals force the religiously-affiliated groups entirely out of business. Because that's what'll happen if the Left insists on forcing religious facilities to embrace their radical views. Catholic nonprofits have told the country before — in adoption and abortion debates — that choosing between their faith and ministry is no choice at all. They'd rather shut their doors than bend an inch on biblical teachings.
The ACLU, on the other hand, is more than willing to blow a gaping hole in America's medical care just to advance their political goals. And that's all this is about. It's certainly not about justice for Jesse Hammons — she already got her surgery somewhere else. It's about making the nonconformists pay. St. Joseph's refusal, the liberal attorneys insist, was a “discriminatory and unconstitutional application of Catholic religious doctrine.” Worse, Jesse said, “I felt like this hospital didn't see any worth in my life and the care that I needed.”
On the contrary, St. Joseph's might have been the only one who did see the worth in Jesse — because it, unlike the attorneys exploiting her story, refused to mistake bodily harm for medical “care.” Either way, a spokesman insisted, the hospital's decision had nothing to do with Jesse or animus toward people struggling with their gender. It has to do with the hospital's religious code. St. Joseph's has been under the umbrella of the U.S. Conference of Catholic Bishops since it became a hospital in 1864. And those directives are clear: there are limits on the “removal of healthy organs.”
At the end of the day, Wesley Smith argues at NRO, the denial actually has nothing to do with Jesse identifying as transgender. If she'd had a cancerous uterus, surgery wouldn't have been a problem. But this procedure would have sterilized her, Wesley explains, and the church has very strong feelings about that. It's their right to say they won't destroy a womb. Just as it was Jesse's right to go elsewhere — which she did, nine days after the Bostock ruling — and have her body changed.
By all accounts, everyone should have been satisfied. Jesse got the surgery she wanted, and the hospital didn't have to violate its conscience. But the ACLU sued anyway — proving, once again, that this debate has never been about co-existence or compromise. Maybe those are possible in a civil society where everyone is adult enough to put aside their hostility and see the value in respecting different viewpoints. If instead of suing people like Aaron and Melissa Klein out of business, couples simply found another bakery. If instead of jeopardizing care for everyone else, Jesse was content with an alternate location and moved on. If instead of preaching tolerance, activists practiced it.
But unfortunately, all of that became even more of a pipe dream once the Supreme Court stepped in to redefine the word “sex,” deciding for everyone that millennia of biology, history, and morality no longer applied. Justice Samuel Alito tried to warn where this would lead, but six of his colleagues were too busy legislating to listen. “Healthcare,” he wrote in his Bostock dissent, “…may emerge as an intense battleground under the Court's holding.” Workers are already suing for sex reassignment surgery under their insurance, Alito pointed out. This sets up another major conflict, since, as he points out, “requiring them to pay for or to perform these procedures will have a severe impact on their ability to honor their deeply held religious beliefs.”
The battle that Alito worried about is here. “It is open season on Catholic hospitals,” Wesley writes, and anyone else with a biblical view of gender. “Medicine is becoming a major front in the accelerating attacks on religious liberty in this country. The assault against medical conscience can only exacerbate our bitter cultural divisions already at the ripping point.”
Six activists on the Supreme Court think they've done Jesse a favor by ordering America to help her live as a man. But what about the hospitals that want to live as Christians? We need justices who will stand up and protect them. And this election is the only way to guarantee we'll get them — or any freedom at all.
Published with permission from the Family Research Council.
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