Sunday, August 26, 2012

"... all scientific evidence points to a decline". Professor Maciej Giertych



Tuesday, 28 December 2004 05:00

Author: Maciej Giertych




THE ARROW POINTS DOWN:


THE ROLE OF INFORMATION IN BIOLOGY


By


Dr. Maciej Giertych





Life is more than just chemistry and physics. It also includes information. Information is part of biological reality. We can study it from the point of view of molecular biochemistry but also in terms of mathematical relations, logic and transformation.




Comparison with Computers



There is some analogy with computers. A computer has a shape, dimensions, a chemical composition, physical parameters etc. All of this we refer to as hardware. But there is also software, currently much more expensive than hardware. We have the programs, the databases, the files, the calculation sheets etc. Without the software, a computer is a pile of junk. With the software in place it does not change its shape, weight, or the chemistry of physical parameters, but it becomes functional.



Working with computers we have learned certain facts about the role of information in dealing with almost anything. We know that a program can become spoiled on its own through faults in the discs that carry the program. We know that we can spoil a program by mistake. We know that it will never correct itself. By accident it will not become better or more useful. After an accidental change the number of functions a program has will not increase. We know also that an error can protect a word or file from being erased when deletion is commanded. A computer program has an intended plan, a purpose meant for it by the programmer. There is an intelligent input.




Breeders



Similarly a breeder has a plan, a purpose, and a direction for the intended improvement. However, a breeder does not create new information. He only selects among the information available in nature and strives for such a combination of it so as to direct the breeding program towards the desired improvement.



Natural reproductive processes maintain biodiversity through recombination. Natural selection acts on existing forms. It reduces the number of forms by eliminating genotypes that are not adapted in the given environmental conditions. It does not create anything new. Breeders replace natural selection with their own, favoring what meets human needs.




Physicists



In the physics of micro- and macro-cosmos there are doubts about the probabilistic model of explaining reality. There is a school of thinking that favors an information model. They speak of the Unitary Information Field Approach (UIFA) assuming that somewhere there is information that is being realized in the functioning of the cosmos. They envy biologists that have found their Information Field in the genetic code. It needs to be pointed out that we have known where this information is located only since mid 20th century. When the theory of evolution was proposed, and during the time its role in dominating biological thinking developed the most, we had no idea that information for the realization of biological systems existed and was specifically located in a particular place within a living cell.




Fate of Information



Now let us look at what happens to the information accumulated in the genetic code during the functioning of biological systems, or when man manipulates these systems. In Table 1, some of these biological functions and human activities are listed, segregated into those that reduce information, mix information and increase information.




Table 1. Fate of information in living systems.



--------------------------------------------------------------------------------------------------------



INFORMATION



--------------------------------------------------------------------------------------------------------

Reduction Recombination Growth

--------------------------------------------------------------------------------------------------------

Isolation Panmixy

Inbreeding, self-pollination Hybridization, introgression

Transformations, engineering

Genetic drift Meiosis, crossing-over

Selection Heterozygocity protects recessives

Adaptation Migration

Domestication Protection of gene resources

Improvement Care for biodiversity

Breeding Increasing heterozygocity

Race formation Going wild, mongrelization

--------------------------------------------------------------------------------------------------------

Deleterious mutations Positive mutations

--------------------------------------------------------------------------------------------------------





Reduction of Information




Isolation of a biological population will lead to a reduction of genetic information. Inbreeding is the consequence of isolating a population. Sexual reproduction occurs between relatives and, in extreme cases, we see self-pollination. This always leads to accidental loss of some information. This loss of some genes is referred to as genetic drift. (This can be compared to the accidental reduction in the number of surnames in a small group of colonists who are left without new arrivals for several generations. Such a phenomenon was known to have occurred on several Caribbean Islands during the 18th and 19th centuries). A gene once lost is lost forever. It does not reconstitute itself. It can only reappear if it is reintroduced.



Selection acts much faster. Forms that are not adapted to a given environment will perish together with their genes responsible for the lack of adaptation. As a result a population develops that is adapted to the specific conditions of the place, adapted in the sense that it is deprived of the genotypes that are unable to live in this environment. The gene pool is reduced relative to the one it was derived from. One can observe some vegetation on industrial spills. Many seed fall there, but only a few survive. The population that develops there may be adapted to the spill, e.g., a high level of heavy metals, but it is genetically much poorer than the population of seed that fell on the spill.



Based on this adaptation mechanism, much work has been done by breeders leading to the domestication of plants and animals. The domesticated plants and animals are genetically poorer that the wild organisms they were derived from. When we speak of genetic improvement we mean "improvement" from the human point of view. The yield of sugar from sugar beets is increased or the yield of milk from a cow. But this is always at the expense of some other functions, and results in the "improved" varieties becoming less able to live in natural conditions, becoming dependent on man. The more improved the varieties, the more dependent on humans they are and the poorer they are in genetic diversity.



Breeding, as well as natural adaptation, leads to the formation of races. Races are genetically poorer than populations they were derived from. All races of dogs can be bred from wild wolves, but it is not possible to breed a St. Bernard from a terrier.



It is of course well known that mutations can destroy genes. Since mutagenic agents (radiation, chemicals) bombard us all the time, the number of damaged, and therefore defective genes in any population increases. We speak of an increase in the genetic load. When such defective genes meet in a homozygote, the defect shows, and natural selection eliminates the genotype with the defect.




Reshuffling of Information



Population genetics recognizes recombination of genes as the primary source of variation in nature. It is universally accepted that panmixy occurs in nature. Panmixy is the random meeting of gametes in the process of sexual reproduction. Each gamete (pollen grain, sperm, ovule, egg cell) has its own genetic identity, and therefore, when two combine, a new entity arises.



In extreme cases we have hybridization, the meeting of gametes from different species. When the hybrid is viable and fertile with one of the parental species we get introgression, the entering of genes of one species into the population of another.



Transformation is the transfer of genes from one population to another by some other method than through sexual reproduction. A parasite may introduce its genes into the genome of the host to use its metabolism for its own purposes. A sawfly will cause a willow leaf to produce a gall that is useless for the willow but is a home for the sawfly. The genetics of the willow was modified. Its metabolic potential was utilized according to genetic information from a foreign entity. Now we do the same in genetic engineering. We transfer genes from a fish to a tomato. We produce modified organisms referred to as transgenic. We mix genes from organisms that do not hybridize in nature.



In sexual reproduction we observe a mechanism for the mixing of genetic information at the reduction division. During meiosis the information inherited from the father and the mother is reshuffled. During pachytene, crossing over of chromatid parts occurs. During anaphase, homologous chromosomes separate and, together with the parts exchanged during crossing over, they travel to the opposite poles. In the process the chromosomes (or their parts) originating from father and mother get mixed so that each resultant haploid gamete is genetically different.



If a haploid gamete contains a gene that is not adapted to a particular environment or in some way defective, this will cause difficulties to the gametophyte, resulting in it being impoverished or simply perishing. In this way defective or non­adapted genes get lost. However after fertilization, in a diploid zygote and the resultant sporophyte, the non-adapted or defective gene can survive, thanks to the presence of a functional homologous one from the fertilization partner. This is referred to as dominance of some genes over recessive ones. The net result is heterozygocity or genetic biodiversity in the population. This is a natural mechanism for the protection of genes useless in a given environment, but possibly useful in another, in which some descendant will happen to live. Unfortunately this is also a mechanism that protects defective genes, the genetic load, as it is called.



Gene mixing results also from plant and animal migration. Each species constantly places some of its progeny beyond its current range of occurrence. Man also frequently transfers populations beyond their natural ranges. The new arrivals, whether naturally or artificially introduced, if they find it possible to interbreed with the local populations, become a source of an increase in the genetic biodiversity. As new territories are being colonized by a species, sometimes separate waves of colonization from different refugia meet, and then recombination between them occurs, giving a rich genetic diversity of the population.



Seeing the genetic resources of our planet decline, man has made efforts to protect them. We now often speak about the protection, or even promotion, of biodiversity. It needs to be stressed that breeding and gene pool protection have opposite effects on genetic information. However, in breeding work it is possible to deliberately increase heterozygocity to assure greater stability of the improved population. Highly bred pure lines are especially hybridized to achieve heterozygocity. The breeding population is often deliberately kept diversified to counteract the loss of genes accompanying selection.



Highly bred and improved plants and animals need human protection. Usually they need special environmental conditions that only man can supply (fertilizers, fodder, antibiotics, pesticides, herbicides etc.). But not only that. They require human protection from outbreeding. They have to be kept isolated. Once the isolation is discontinued, we get mongrels; selected varieties go wild.




Increase of Information



There is only one mechanism that is credited with increasing genetic information. It is mutagenesis. It is assumed that once in a while a mutation occurs that is positive, in the sense that it increases the survival potential of the individual, and of the population derived from it. A positive mutation is the only possible source of new information. The whole theory of evolution hinges on the existence of positive mutations. But do we have good examples of them?




Darwinian Evolution
Darwin observed variation within species (beaks of finches). He observed adaptation to various environments and diversification of isolated populations (now referred to as genetic drift). What he observed was the consequence of recombination and of reduction of genetic information. Yet his conclusion was Evolution, a natural process giving growth of information.



His conclusion was wrong! Adaptation, often referred to as microevolution, is not an example of a small step in macroevolution. It is a process in the opposite direction!



In school textbooks the world over we find the example of the peppered moth Biston betularia that sits on the bark of birch trees. It was found to change its color to black when, in industrial areas, the bark of birches was soot covered. When the industrial soot was cleaned up, the peppered moth returned to its whitish gray color. This is an example of adaptation, reversible adaptation, since there was a breeding link with wild populations living outside the polluted area. Natural selection, birds feeding on the moths, leaves only those that are least seen when sitting on the birch bark. Genes for the dark color are present in the wild population and dominate it when environmental conditions demand it. The dark colored race has no new genetic information. It has only a portion of the information present in the wild genetic pool. In fact, only proportions of black and gray moths change. These are differences in numbers, not in kind.



[Editor's note: The peppered moth (Biston Betularia) experiment has been discredited in recent times, but evolutionists have not given up. See for example thisarticle from Answers in Genesis.]



It must be stressed that the formation of races is not an example of a small step in evolution.




Lessons from Breeding



Breeding work has taught us several important things.



First of all, we now know that there is a limit to the possibility of breeding in any particular direction. The information content of a gene pool is finite. In breeding we can use what is available, and no more.



Secondly, we know that our improved varieties need isolation to maintain their improvement. Without the isolation they will go wild, interbreed with the wild varieties, and thereby lose their identity.



Thirdly, we know that highly bred and improved varieties are biologically weaker than the wild varieties.



We have painfully learned that wild varieties are absolutely necessary for breeding work. We must have the rich pool of genes in the wild conditions to be able to select from, and incorporate into, our bred varieties, as new demands on the breeding program are articulated.



To summarize, we must learn how to manage the resources of genetic information available to us in nature, because they are finite and can be irretrievably lost.




Mutations



Now a word is needed about mutations, the only potential source of new genetic information. We have been studying mutations for over 70 years and some definitive conclusions are permissible.



First of all we observe a general decline of interest in mutagenesis as a breeding method. Most laboratories all over the world are closing their mutagenic programs. Some useful varieties have been obtained through mutagenesis, but few and far between, and they are only useful from the human point of view. Some dwarf forms were obtained, useful as root stocks for grafting or for rock gardens. Some very sensitive plants were obtained that were good for monitoring pollution. A seedless variety of oranges was produced. There are many ornamental varieties of flowers that have been deprived of certain natural pigments by mutagenesis. In each case, however, the plant obtained is biologically poorer, and usually weaker than its unmutated progenitor. It is deprived of something that, in natural conditions, is useful.



We know of many mutations that are deleterious. We are afraid of them. We try to protect the wild gene pool and ourselves from various mutagenic agents. We discourage nuclear tests, redundant X-rays, asbestos, etc. If a mutagenic environment favors positive mutations it is deluged by a multitude of destructive, negative mutations.



We know of the existence of mutations that are biologically neutral. These are changes, either in the non-coding part of the genome or in the genetic code, but not affecting the functionality of the protein they code for. We refer to these variants as alleles. When copying a text we can make mistakes. If the mistakes do not alter the meaning of the text, we can refer to them as neutral. As long as the meaning is preserved, the changes are tolerated, but usually they are also considered a nuisance. Also in the genome, the information change - when neutral - is tolerated, but if it only slightly reduces functionality of the protein it codes for, then there will be selection against it. However, when the meaning is changed, when functionality is significantly altered, we can speak of a change, either negative or positive.



Positive mutations are more a postulate that an observation. Usually races of organisms resistant to man-made chemicals (herbicides, fungicides, pesticides, antibiotics, etc.) that have developed only after marketing the given product, are quoted as examples of positive mutations. When dealing with such arguments it is necessary, first, to realize that the new forms are not new species. They are usually interfertile with the original population, and usually disappear when the use of the chemical is stopped. Thus they appear similar to the reversible adaptation of Biston betularia. It is quite possible that the adaptation was similarly achieved, by recombination. There are very few examples where a documented change in the genome is responsible for the newly generated resistance to a chemical.



In the known examples it can be shown that the change involves a defense of natural functionality. It is not a creation of something new but a protection of something already existing.




Defense of Functionality



There are various ways in which functionality can be defended in the natural conditions.



Natural selection is one such mechanism. By eliminating defective forms natural selection protects the population from deteriorating.



Natural selection also occurs on the level of cells. Within a tissue defective cells will be eliminated and prevented from multiplying.



There are various mechanisms for correcting defects. Healing of wounds is one such mechanism. There are others, also on the genomic level. Defective nucleotide sequences can sometimes be corrected. Just as computer programs can have some back-up information allowing corrections, so do biological systems.



Finally biological systems have a method of identifying and neutralizing an invading foreign factor. On an individual level this is referred to as immunity. An invading protein is recognized and antibodies are custom made to neutralize it. This immunological adaptation can also occur on a population level. An organism that adapts its biology to the combating of the foreign chemical, multiplies and replaces the whole population that fell under the heavy selection pressure of the chemical. This has been particularly demonstrated for chemicals that were custom made to destruct a single vital protein in a specific organism. These chemicals are developed to attach themselves to a specific sector of the protein, with a specific sequence of amino acids. A mutation that is neutral (not affecting the functionality of the protein it codes for) but which alters the sequence of amino acids defining attachability of the chemical, can be considered positive from the organism's point of view. It frustrates the effectiveness of the chemical as a killing agent. But it is positive only because it protects existing functions, and not because it provides new functions or organs.



This in no way helps to support the theory of evolution.




Information and Time



There are two visions of the Universe. Relating those visions to information and time we can say that one vision starts with total chaos at the beginning of time (Big Bang) and sees gradual accumulation of information through evolution of particles, molecules, compounds, organic compounds, through life all the way to man and on towards an ever improving and, increasing in information content, glorious future. The other vision starts with a glorious, plentiful beginning, and then sees gradual corruption, extinction of species, deterioration of genes, dissipation of energy and movement towards an inevitable end of the visible reality. This is available to our senses and our scientific cognition for only a small sector of the time postulated in these visions.



The big question is: In the time available to us, do we see an increase of information, or its decline? As I see it, all scientific evidence points to a decline!









Our Lady and Evolution






Written by Paul Kelly






STRAIGHT TO THE POINT





The human race has not evolved from apes because Our Lady of Lourdes identified herself as, "the immaculate conception". Before this statement, the possibility of Adam being conceived would have had to be conceded, but in the light of it, Adam, who was certainly immaculate before the original sin, cannot have been conceived since Our Lady is identifying herself as the only creature to have been immaculately conceived.





AND NOW A FULLER EXPLANATION





I'm skeptical of the belief held by many today that the human race has evolved from apes. My skepticism is based on scientific and theological reasons. However, it is in the realm of theology, and private revelation in particular, that I wish to present the following thoughts.



Paragraph 67 of the Catechism of the Catholic Church (CCC) says the following about private revelations:



Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church.



I will confine myself to those private revelations which have been recognized by the authority of the Catholic Church. In my amateur musings on the Evolution debate I have become more and more impressed with the evidence against the theory of evolution both from science and theology. Coupled with this, has been a growing interest in some private revelations of Our Lady.



Bearing in mind the heavy emphasis the Catholic Church has placed on Marian devotion in recent times, (eg the dogmas of the Immaculate Conception in 1854 and the Assumption in 1950; considering private revelations such as: Our Lady of Guadalupe's appearances in 1531 to St Juan Diego leaving a miraculous tilma in Mexico to this day; Our Lady of the Miraculous Medal in Paris in 1830 to St Catherine Laboure, whose body remains incorrupt; Our Lady of Fatima in 1917 and the solar miracle witnessed there by 70,000 people) and, in the midst of all the confusion that a topic such as evolution throws up, (evolution theory pleases the atheist, it gives credence to dialectical materialism, the Communist theory of class struggle depends on the idea of Social Darwinism and its ‘survival of the fittest', Marx welcomed the writings of Darwin, Engels wrote that exploitation began when the first human hand evolved, Communist governments place strong emphasis on the enforced teaching of evolution in order to eradicate belief in God, both Freud and Jung were greatly influenced by Haekel's fraudulent evolution-based recapitulation theory, many ideologies from Nazism to New Age have been influenced by evolution, not to mention the denial in Church circles of central tenets of the faith such as belief in Adam and Eve and Original Sin because of theories such as evolution - see part 4 of Gerard J. Keane's book Creation Rediscovered, 1999, Tan Books)




I wondered if, as many anti-evolutionists claim, evolution was such a harmful theory, surely Our Lady would have spoken about it explicitly, as she did about Communism (and implicitly evolution) at Fatima in the very same month that the Russian Revolution occurred when she said "Russia will spread its errors")?




Consider these dates:





1830, Charles Lyell's ‘Principles of Geology', according to Francis Hitching (The Neck of the Giraffe, p. 156, 1982, Pan Books), Lyell sought an alternative to the MIRACULOUS. Darwin's theory needed the long ages hypothesis that Lyell's uniformitarianism offered. One might argue that this was a fulfillment of the prophecy of the first Pope who said that in latter times scoffers of the Flood of Noah would appear claiming falsely that things have always been as they are now (2 Peter 3: 3-4). In the very same year, 1830, just when the miraculous was about to fall out of fashion, Our Lady appeared to Sr Catherine Laboure (an incorrupt saint), and gave the world the MIRACULOUS Medal, summoning in what Archbishop Fulton Sheen called the age of Mary. The inscription on this medal focuses on the Immaculate Conception. St Maximilian Kolbe called this medal the "silver bullet.


1854, the dogma of the Immaculate Conception was declared infallibly by Pope Bl. Pius IX.



1858, only 4 years later, the apparitions of Our Lady to St Bernadette Soubirous at Lourdes



1859, only one year after the Lourdes apparitions, Charles Darwin published his ‘Origin of the Species'



Did Our Lady say anything at Lourdes (only one year before Darwin's theory was published) that could help us discern the truth of the theory that says the first human was conceived by an ape?


On the Feast of the Annunciation, 25 March 1858, (the feast of the Virginal Conception of Our Lord in the womb of Our Lady) Our Lady identified herself to St Bernadette Soubirous by saying, "I am the Immaculate Conception" (emphasis added). In saying these words, is it not reasonable to suppose that, among other things, the Virgin Mary was ruling out the possibility that Adam had been conceived by an ape? I mention Adam only, because the Church teaches that from one ancestor God made all nations (see CCC, para 360; see also 375); and Eve was formed in some mysterious fashion from Adam's body and was not therefore conceived (see Denzinger 2123, Pontifical Biblical Commission 1909; Arcanum Divinae Sapientiae, Pope Leo XIII, 1880; and Pope Pius XII to the Pontifical Academy of the Sciences 30 Nov 1941).




Certainly, Our Lord's conception in Mary was also immaculate, but:



the Church doesn't call it that, the Church names the conception of Jesus in Mary as the ‘Virginal Conception' (CCC 497); it's the conception of Mary by her parents Sts Joachim and Anne that is referred to, by the Church, as the ‘Immaculate Conception' (CCC 491)



The actual proclamation of the dogma by Pope Bl. Pius IX included the term: ‘... by a singular grace and privilege ...' implying that such a privilege was given to no other creature. And in Lumen Gentium 53 of Vatican II, the same implication could be deduced from the quote: "the splendour of an entirely unique holiness" (see also CCC 492)




Jesus is divine and human and so if we confine Our Lady's statement to that of creatures and not the God-Man Creator, Our Lady could easily be meaning that she is the only human creature that was immaculately conceived.




There was a time in history when Our Lady was, in fact, the only immaculate conception, our Blessed Lord included: from the time of her conception to that of Christ's conception, she was the only immaculate conception



When Our Lady appeared at Guadalupe she was pregnant, when Our Lady appeared to the children at Fatima she was with the infant Jesus (October apparition); Our Lady though now existing out of time in Heaven can, and obviously has, appeared in a particular historical context. The context in which Our Lady appeared at Lourdes could be the historical context of Mary prior to conceiving Jesus and hence being the only immaculate conception.



The first man, Adam, was immaculate before the Original Sin (CCC 390), but he couldn't have been conceived because Our Lady is telling us at Lourdes that she alone is the only creature to have been conceived immaculately (remember, Jesus is not a creature, Jesus is the Creator).



It must be conceded that the Church never imposes on her faithful the obligation of believing the private revelations or personal theological opinions of great saints such as Bernadette Soubirous. However, it should be noted that Bernadette's canonization, like all canonizations, are infallible statements and it is hardly likely that an incorrupt saint (Bernadette's body remains miraculously incorrupt in Nevers cathedral in France after her death more than a hundred years ago) would have lied about what Our Lady said to her. Note also the apparent divine approbation given both to the dogma of the Immaculate Conception and the veracity of the Lourdes apparitions from the miraculous waters of Lourdes; of the hundreds of miracles claimed at Lourdes, the rigorous international medical commission based there has verified more than 60 miraculous cures.



Therefore, is it not reasonable to suppose that Our Lady's statement at Lourdes could be taken to be a supernatural affirmation that humans have not evolved from apes?



Perhaps Lourdes needs to be shouted from the roof tops, alongside all the other evidence currently being presented against the theory of evolution, especially in this year 2008 when we are celebrating the 150th anniversary of the apparitions to St Bernadette. Because you can be sure 2009 will herald a very noisy celebration of the 150th anniversary of Evolution.




O Mary conceived without sin, pray for us who have recourse to thee.





Yours in Jesus through Mary,

Paul Kelly



Thursday, August 9, 2012

No Life on Mars. Earth is a Unique Creation



NASA: Claims of Life on Mars 'Positively False'


Date: 29 April 2010 Time: 05:18 PM ET





Despite recent media reports that NASA found evidence for life on Mars, the U.S. space agency says proof that we are not alone is still a ways off.



A Wednesday article in the U.K.'s "The Sun" newspaper entitled, "NASA: Evidence of Life on Mars," reported that they agency had unveiled "compelling evidence" for Martian organisms. But NASA officials and veteran Mars mission scientists say "no."


....

Taken from: http://www.space.com/8316-nasa-claims-life-mars-positively-false.html

Tuesday, July 17, 2012

"... interesting correlations between the discoveries of reproductive science and the Church's belief in the mystery of the Incarnation".






Our Lady's Virginity in Giving Birth





by Monsignor Arthur Burton Calkins







In her interesting article "Reproductive Science and the Incarnation" (Fellowship of Catholic Scholars Quarterly Vol. 25, No. 4, Fall 2002, 11-25) Dr. Catherine Brown Tkacz offers a number of interesting correlations between the discoveries of reproductive science and the Church's belief in the mystery of the Incarnation. Just as the Holy Spirit has continued to bring forth deeper insights into the meaning of this mystery (cf. Dogmatic Constitution on Divine Revelation Dei Verbum, #8), so also the data of biological science, evaluated in the light of Scripture and Tradition, can help us to marvel at the inexhaustible richness of the mystery. The point is, of course, that the mystery can never be simply explained either by theology or by modern science. At the end of her essay Dr. Tkacz appropriately comments that "the mystery of Jesus' Incarnation remains ineluctable and eternal" (p. 22).




Without taking away from the valuable insights which her article provides, I would nonetheless take issue with Dr. Tkacz's treatment of Mary's virginity in giving birth to Christ (commonly referred to as the virginitas in partu) on p. 21 and in endnotes #76 and #78 on p. 25. It must be admitted that the datum of the faith that Mary gave birth as a virgin, unfortunately, receives virtually no attention in contemporary catechesis or preaching.




Indeed, who can remember having heard of the "virgin birth" of Jesus, and not of his "virginal conception" or of his Mother's "life-long virginity," in a homily in the last forty years?




I. Datum of the Tradition



The fact is that the mystery of Mary's virginity in giving birth to the Savior was preached and taught consistently by the Fathers and Doctors of the Church. One finds beautiful expositions of it in the homilies and catecheses of St. Gregory of Nyssa (+ c. 394), (1) St. Ambrose (+ 397), (2) St. John Chrysostom (+ 407), (3) St. Proclus of Constantinople (+ 446), (4) Theodotus of Ancyra (+ before 446), (5) St. Peter Chrysologus (+ 450), (6) Pope St. Leo the Great (+ 461), (7) Severus of Antioch (+ 538), (8) St. Romanos the Melodist (+ c. 560), (9) St. Venantius Fortunatus (+ c. 600), (10) and Pope St. Gregory the Great (+ 604) (11).



This preaching and teaching was not a mere matter of pious fantasizing, but rather it was a careful "handing on" of what had been received. The miraculous birth of Jesus in time was seen as a reflection of the mystery of his eternal generation by the Father. (12) As with all of the most important data which touched on the person of the Son of God, it became progressively clarified by the magisterium. Already during the pontificate of Pope St. Siricius (384-399) this matter was dealt with in the Plenary Council of Capua (392) and in the Synods of Rome and Milan in 393 (13) with St. Ambrose's teaching on Mary's "incorruption" in giving birth emerging as authoritative. (14)



In his De institutione virginum St. Ambrose introduced this mystery by quoting the beginning of the forty-fourth chapter of Ezekiel:



"Then he brought me back to the outer gate of the sanctuary, facing the east; but it was closed. He said to me: 'This gate is to remain closed; it is not to be opened for anyone to enter by it; since the Lord, the God of Israel, has entered by it, it shall remain closed.'" ... Who is this gate, if not Mary? Is it not closed because she is a virgin? Mary is the gate through which Christ entered this world, when he was brought forth in the virginal birth and the manner of His birth did not break the seals of virginity (quando virginali fusus est partu, et genitalia virginitatis claustra non solvit). (15) ... There is a gate of the womb, although it is not always closed; indeed only one was able to remain closed, that through which the One born of the Virgin came forth without the loss of genital intactness (per quam sine dispendio claustrorum genitalium virginis partus exivit). (16)



St. Ambrose' defense of the "virgin birth," especially in this treatise, is so definitive that those who have subsequently sought to "re-interpret" the doctrine in the light of the criticism of Dr. Albert Mitterer (17) have found it necessary to take him on. (18)



II. The Magisterium



In 649 the Roman Synod which convened at the Lateran, whose teaching was approved as authoritative by Pope St. Martin I, anathematized anyone who would deny that Mary "gave birth to (God the Word) without corruption." (19) In his Constitution Cum quorumdam hominum condemning the errors of Unitarianism Pope Paul IV admonished all those who deny that the Blessed Virgin Mary "did not retain her virginity intact before the birth, in the birth, and perpetually after the birth." (20) The Roman Catechism also known as The Catechism of the Council of Trent followed suit with this clear teaching:



For in a way wonderful beyond expression or conception, he is born of his Mother without any diminution of her maternal virginity. As he afterwards went forth from the sepulcher while it was closed and sealed, and entered the room in which his disciples were assembled, although "the doors were closed" (Jn. 20:19), or, not to depart from natural events which we witness every day, as the rays of the sun penetrate the substance of glass without breaking or injuring it in the least: so, but in a more incomprehensible manner, did Jesus Christ come forth from his mother's womb without injury to her maternal virginity. ...



To Eve it was said: "In pain you shall bring forth children" (Gen. 3:16). Mary was exempt from this law, for preserving her virginal integrity inviolate, she brought forth Jesus the Son of God, without experiencing, as we have already said, any sense of pain. (21)



The Second Vatican Council presented this mystery succinctly by speaking of "the birth of Our Lord, who did not diminish his mother's virginal integrity but sanctified it" (22) and the Catechism of the Catholic Church repeats that statement after clarifying that



The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. (23)



Those who would say that these recent professions of the mystery are minimal and non-binding need only examine the footnotes appended to each of them to discover that they are based on previous major declarations of the magisterium which have been considered definitive since the Patristic era. The text of Lumen Gentium cites the Lateran Synod of 649, the Tome of St. Leo the Great to Flavian (24) and the De institutione virginum of St. Ambrose. The Catechism gives two citations to the Tome to Flavian, (25) as well as citing the Second Council of Constantinople, (26) the Letter of Pope Pelagius I to Childebertus, (27) the Lateran Synod of 649, the Profession of Faith of the Synod of Toledo of 693 (28) and Pope Paul IV's Constitution Cum quorumdam hominum.



III. Dr. Tkacz' Comments



A. The Miraculous Nature of Christ's Birth



Now back to Dr. Tkacz. She states that:



He (Christ) chose to traverse the birth canal. ... He passed through her (Mary's) cervix. Its strength had kept him securely in the uterus throughout gestation and now it widened to deliver him to wider life. He passed through the vagina, the organ with which every wife knows her husband. Jesus emerged through the labia, the vulva (21).



The good doctor reports as if she were an eye-witness, precisely on the assumption that there was nothing miraculous in the birth process of the Son of God. On the other hand Father Peter Damian Fehlner makes this very trenchant comment:



But on this question, viz. whether the virginity of our Lady in childbirth involves miraculous elements distinct from the virginal conception, there is an even more basic consideration. The Church has always insisted on this, antecedently to any theological reflection on the point. Belief precedes analysis; indeed sets very severe limits on our intellectual curiosity about the details of this singular birth. (29)



In this he is in fact echoing a major address which Pope John Paul II gave on 24 May, 1992, in Capua where he had gone to address a Mariological Congress organized to commemorate the 16th Centenary of the Plenary Council of Capua which had dealt specifically with Mary's virginity in childbirth. On that occasion the Pope stated:



The theologian must approach the mystery of Mary's fruitful virginity with a deep sense of veneration for God's free, holy and sovereign action. ...



The theologian, however, who approaches the mystery of Mary's virginity with a heart full of faith and adoring respect, does not thereby forego the duty of studying the data of Revelation and showing their harmony and interrelationship; rather, following the Spirit, ... he puts himself in the great and fruitful theological tradition of fides quærens intellectum.



When theological reflection becomes a moment of doxology and latria, the mystery of Mary's virginity is disclosed, allowing one to catch a glimpse of other aspects and other depths. (30)



B. The Patristic Testimony



In Dr. Tkacz' endnote #76 she rather lightly dismisses an article by Father Stanley Jaki on the virgin birth because he does not cite any Patristic texts in making his case. She opines that the miraculous nature of the birth of Christ "seems to me essentially modern, based on a pietistic thought that to honor Jesus one must dissociate him from human birth, as if birth were indecent" (p. 25). I trust that by now the reader will recognize that this doctrine is clearly taught by the Fathers (for reasons of space we must forego discussion of the Scriptural bases of the doctrine). Further, the miraculous nature of Jesus' birth is not an indictment of human birth as being "indecent," but rather fully congruent with the saving purposes of the Incarnation. As Pope St. Leo the Great preached:



The Lord Jesus Christ came to take away our maladies, not to contract them; to bring a remedy to our vices, not to succumb to them. ... That is why it was necessary for Him to be born in new conditions (propter quod oportuit ut novo nasceretur ordine). ... It was necessary that the integrity of the One being born preserve the pristine virginity of the one who gave birth. (31)



John Saward's excellent study, Cradle of Redeeming Love, provides several illuminating pages on the fittingness of the miraculous nature of Jesus' birth. (32)



C. The Seal of Virginity



In endnote #78 Dr. Tkacz states "Legend attributes an intact hymen to the Theotokos" and then goes on to quote from Taber's Cyclopedic Medical Dictionary that the "rupture or absence (of the hymen) is not evidence of loss of virginity." While a certain sense of delicacy, inspired by the 1960 Monitum of the Holy Office of 1960, (33) makes me hesitate a moment before taking issue with this statement, it needs to be dealt with. On this matter the late Father Juniper Carol, O.F.M. summarized quite clearly how the approach of the Fathers and the magisterium had come to be understood:



At the appropriate time, Our Blessed Lord left the womb of His Mother through the natural channels but in a miraculous way, that is, without in any manner opening any part of Mary's body. In other words, there was no dilatation of the normal passage, no opening of the vagina, no breaking of the virginal hymen. (34)



In less specific biological language the Holy Father treated this issue in his discourse at Capua in 1992. He stated:



It is a well-known fact that some Church Fathers set up a significant parallel between the begetting of Christ ex intacta Virgine (from the untouched Virgin) and his resurrection ex intacto sepulcro (from the intact sepulchre). In the parallelism relative to the begetting of Christ, some Fathers put the emphasis on the virginal conception, others on the virgin birth, others on the subsequent perpetual virginity of the Mother, but they all testify to the conviction that between the two saving events—the generation-birth of Christ and his resurrection from the dead—there exists an intrinsic connection which corresponds to a precise plan of God: a connection which the Church, led by the Spirit, has discovered, not created. (35)







Monsignor Arthur B. Calkins is a native of Erie, Pennsylvania, U.S.A. and was ordained a priest on 7 May 1970 for the Archdiocese of New Orleans where he served in various parishes as parochial vicar. He has a master’s degree in theology from the Catholic University of America, a licentiate in sacred theology with specialization in Mariology from the International Marian Research Institute in Dayton and a doctorate which he earned summa cum laude in the same field from the Pontifical Theological Faculty of St. Bonaventure (the Seraphicum) in Rome. He was named a corresponding member of the Pontifical International Marian Academy in 1985 and a corresponding member of the Pontifical Roman Theological Academy in 1995. He has been an official of the Pontifical Commission “Ecclesia Dei” since 1991 and was named a Chaplain of His Holiness with the title of Monsignor in 1997.

....


This page is the work of the Servants of the Pierced Hearts of Jesus and Mary



....

Taken from: http://www.piercedhearts.org/hearts_jesus_mary/heart_mary/virginity_birth_calkins.htm










Monday, July 16, 2012

Brown Scapular Miracles


 
MIRACLE STORIES


Saint Claude de la Colombiere, the renowned Jesuit and spiritual director of St. Margaret Mary,

gives a point that is enlightening. He said,


“Because all the forms of our love for the Blessed Virgin and all its various modes of

expression cannot be equally pleasing to Her, and therefore do not assist us in the same

degree to reach Heaven, I say, without a moment’s hesitation, that the BROWN SCAPULAR IS

THE MOST FAVORED OF ALL!” He also adds, “No devotion has been confirmed by more

numerous authentic miracles than the Brown Scapular.”



True Stories: Our Blessed Lady keeps Her Promise

A priest relates how one day in a town near Chicago he was called to the bedside of a man

who had been away form the Sacrament for many years. “The man did not want to see me: he

would not talk. Then I asked him to look at the little Scapular I was holding. ‘Will you wear this if

I put this on you?’ I ask nothing more. He agreed to wear it and within the hour he wanted to go

to confession and make his peace with God. This did not surprise me, because for 700 years

Our Lady has been working in this way through Her Scapular.”



On the very day Our Lady gave the Scapular to St. Simon, he was hurriedly called by Lord Peter

of Linton: “Come quickly, Father, my brother is dying in despair!” St. Simon left at once for the

bedside of the dying man. Upon arrival he placed his large Scapular over the dying man,

asking Our Blessed Mother to keep Her promise. Immediately the man repented, and died in

the grace and friendship of God. That night the dead man appeared to his brother and said, “I

have been saved through the most powerful Queen and the Habit of that man as a shield.”



St. Alphonsus tell us: “Modern heretics make a mockery of wearing the Scapular, they decry it

as so much trifling nonsense.” Yet many of the popes have approved and recommended it. It

is remarkable that only 25 years after the Scapular vision, Blessed Pope Gregory X was buried

wearing the Scapular, when his tomb was opened 600 years after his death, his Scapular was

found intact. It can be seen, perfectly preserved in the Arezzo museum, in Italy.



Protection against the Devil

You will understand why the Devil works against those who promote the Scapular when you

hear the story of Ven. Francis Ypes. One day his Scapular fell off. As he replaced it, the devil

howled, “Take off the habit which snatches so many souls from us!” Then and there Francis

made the devil admit that there are three things which the demons are most afraid of: the Holy

Name of Jesus, the Holy Name of Mary, and the Holy Scapular of Carmel. To that list we could

add the Holy Rosary.



The great St.Peter Claver was another of God’s heroes who used the Scapular to good

advantage. Every month a shipment of 1000 slaves would arrive at Cartegena, Colombia,

South America. St. Peter used to insure the salvation of his converts. First, he organized

catechists to give them instructions. Then, he saw to it that they were baptized and clothed with

the Scapular. Some ecclesiastics’ accused the Saint of indiscreet zeal, but St. Peter was

confident that Mary would watch over each of his more than 300,000 converts!



Our Lady Protects a Missionary

One day in 1944, a Carmelite missionary in the Holy Land was called to an internment camp in

order to give the Last Rites. The Arab driver made the priest get off the bus four miles from the

camp because the road was dangerously muddy. After two miles, the missionary found his

feet sinking deeper and deeper into the mire. Trying to get solid footing he slipped into a

muddy pool. Sinking to his death in this desolate place, he thought of Our Lady and Her

Scapular. He kissed his great Scapular -- for he was wearing the full habit -- and looked

toward the holy mountain of Carmel, the birthplace of devotion to God’s Mother. He cried out,

“Holy Mother of Carmel! Help me! Save me!” A moment later, he found himself on solid ground.

Later he said, “I know I was saved by the Blessed Virgin through Her Brown Scapular. My

shoes were lost in the mud, and I was covered with it, but I walked the remaining two miles

praising Mary.”



Saved from the Sea

Another Scapular story that bears repeating took place in 1845. In the late summer of that year,

the English ship, “king of the Ocean” found itself in the middle of a wild hurricane. As wind and

sea mercilessly lashed the ship, a Protestant minister, together with his wife and children and

other passengers, struggled to the deck to pray for forgiveness and mercy, as the end seemed

at hand. Among the crew was a young Irishman, John McAuliffe. On seeing the urgency of the

situation, the youth opened his shirt took off his Scapular, and, making the sign of the Cross

with it over the raging waves tossed it into the ocean. At that very moment, the wind calmed.

Only one more wave washed the deck, bringing with it the Scapular, which came to rest at the

boy’s feet. All the while the minister, a Mr. Fisher, had been carefully observing McAuliffe’s

actions and the miraculous effect of those actions. Upon questioning the young man, they

were told about the Holy Virgin and Her Scapular. Mr. Fisher and his family were so impressed

that they were determined to enter the Catholic Church as soon as possible, and thereby enjoy

the same protection of Our Lady’s Scapular.



A Home Saved from Fire

In May of 1957, a Carmelite priest in Germany published the unusual story of how the Scapular

saved a home from fire. An entire row of homes had caught fire in Westboden, Germany. The

pious inhabitants of a 2-family home, seeing the fire, immediately fastened a Scapular to the

main door of the house. Sparks flew over it and around it, but the house remained unharmed.

Within 5 hours, 22 homes had been reduced to ashes. The one structure, which stood

undamaged amidst the destruction, was that which had the Scapular attached to its door. The

hundreds of people who came to see the place Our lady had saved are eye-witnesses to the

power of the Scapular and the intercession of the Blessed Virgin Mary.



A Train Accident

One of the most extraordinary of all Scapular incidents took place right here in the United

States. It happened around the turn of the century in the town of Ashtabula, Ohio, that a man

was cut in two but a train; he was wearing the Scapular. Instead of dying instantly, as would be

expected he remained alive and conscious for 45 minutes -- just enough time until a priest

could arrive to administer the Last Sacraments. These, and other such incidents, tell us that

Our Blessed Mother will take personal care of us in the hour of our death. So great and

powerful a Mother is Mary that She will never fail to keep the Scapular contract, i.e. to see that

we die in God’s grace.



A Priest’s Life is Saved

Still another Scapular miracle concerns a French priest who had gone on pilgrimage. On the

way to say Mass, he remembered that he had forgotten his Scapular. He knew he would be

late if he went back to retrieve it, but he could not envision offering Mass at Our Lady’s altar

without Her Scapular. Later, as he was offering the Holy Sacrifice, a young man approached

the altar, pulled out a gun, and shot the priest in the back. To the amazement of all, the priest

continued to say the prayers of the Mass as though nothing had occurred. It was at first

presumed that the bullet had miraculously missed its target. However, upon examination, the

bullet was found ADHERING TO THE LITTLE BROWN SCAPULAR, which the priest had so

obstinately refused to be without.



Conversions

We should even give the Scapular to non-Catholics for Our Lady will bring conversions to

those who will wear it and say one Hail Mary each day, as the following true story will show. An

old man was rushed to the St. Simon Stock Hospital in New York City, unconscious and dying.

The nurse, seeing the Brown Scapular on the patient, called a priest. As the prayers were

being said for the dying man, he became conscious and spoke up: “Father, I am not a

Catholic.” Then why are you wearing the Brown Scapular?” asked the priest. “I promised my

friends to wear it,” the patient explained, ” and also to say one Hail Mary a day.” “You are dying”

the priest told him. “Do you want to become a Catholic?” “All my life I wanted to be one.” the

dying man replied. He was baptized, received the Last Rites, and died in peace. Our Lady took

another soul under Her mantle through the Scapular!



A Call to Fervor

In October of 1952, an Air Force officer in Texas wrote the following: “Six months ago, shortly

after I started wearing the Scapular, I experienced a remarkable change in my life. Almost at

once, I started going to mass every day. After a short time, I started receiving Holy Communion

daily. I kept lent with a fervor that I had never experience before. I was introduced to the practice

of meditation, and found myself making feeble attempts on the way to perfection. I have been

trying to live with God. I credit Mary’s Scapular.”



Necessity of Wearing the Scapular

During the Spanish civil war in the 1930s, seven Communists were sentenced to death

because of their crimes. A Carmelite priest tries to prepare the men for death; they refused. As

a last resort, he brought the men cigarettes food and wine, assuring them that he would not

talk religion, in a short while they were all friendly, so he asked them for one small favor: “Will

you permit me to place a Scapular on each of you?” six agreed, one refused. Soon all Scapular

wearers went to confession. The seventh continues to refuse. Only to please them he put on

the Scapular, he would do nothing more. Morning came, and as the time of the execution came

near, the seventh man made it clear that he was not going to ask for a priest. Although wearing

the Scapular he was determined to go to his death an enemy of God. Finally, the command

was given, the firing squad did its deadly work, and seven lifeless bodies lay sprawled in the

dust. Mysteriously a Scapular was found approximately 50 paces from the bodies. Six men

died WITH Mary’s Scapular; the seventh died Without the Scapular. St. Claude gives us the

solution to the mystery of the missing Scapular: “You ask; what if I desire to die in my sins?” I

answer, “Then you will die in your sins but YOU WILL NOT DIE IN YOUR SCAPULAR.” St.

Claude tells the story of a man who tried to drown himself three times. He was rescued

against his will. At last he realized that he was wearing his Scapular. Determined to take his

life, he tore the Scapular from his neck and leaped into the water. Without Mary’s protective

garment he accomplished his wish and died in his sins.



Further Miracles

A Jesuit missionary in Guatemala tells an incident of Our Lady’s Scapular protection. In

November of 1955 a plane carrying 27 passengers crashed. All died except one young lady.

When this girl saw that the plane was going down, she took hold of her Scapular, and called

on Mary for help. She suffered burns, her clothing was reduced to ashes, but the flames did

not touch her Scapular.



In the same year of 1955, a similar miracle occurred in the Midwest. A 3rd-grader stopped in a

gasoline station to put air in his bicycle tires, and at that very moment an explosion occurred.

The boy’s clothing was burned off, but his Brown Scapular remained unaffected: a symbol of

Mary’s protection. Today, although he still bears a few scars from the explosion, this young

man has special reason to remember the Blessed Mother’s protection in time of danger.



The Scapular that Saved Two Lives

My battalion was a member of the Irene Brigade. We were just about to advance. After we

passed Eindhofen, our trucks and tanks went through Uden. In the evening we encamped on

an old farm near Nijmegen. Behind the house there was an old wooden pump surrounded by

bricks, to wash away the sweat and dust of hours of fighting. You can well imagine that we

made good use of this opportunity. I was one in the group and so I tossed my jacket on the

ground and hung my Scapular on the pump while I washed.



An hour later we received orders to proceed about a mile and a half further and to occupy a

trench there. We were looking forward to being able to get a peaceful night’s sleep in that

trench. I was about to lie down and was unbuttoning my collar when to my horror I realized that

I no longer had my Scapular. It had been a gift from my mother. I had it with me all during the

war and now that we were approaching the lion’s den was I to be deprived of it? To go fetch it

was unthinkable, so I tried not to think about it any more and to go to sleep. I pitched and

tossed from side to side, but I couldn’t get to sleep.



All round me, my buddies were sleeping like logs even though from time to time shells fell

dangerously close. Finally I was overcome by the desire to get my Scapular back and I crept

out among my sleeping companions. It wasn’t so easy to get past the sentry but I managed to

do it and ran back the way we had come. It was pitch dark, but nevertheless I had good luck

and in a short time I was back on the farm and at the pump. My hands glided searchingly all

over the pump but the Scapular was gone. I was just about to strike a match when there was

the sound of a dreadful explosion. What was I to do? Was that the sign of an enemy attack? As

fast as I could I ran back to our trench. Maybe I could do something for my buddies there.



Near the trench I saw the engineers busily removing piles of dirt and barbed wire. At the very

spot where my companions had been sleeping there yawned a gigantic shell-hole. Before the

enemy had vacated this trench the enemy had placed a time bomb in it and it had exploded

during my absence. Nobody survived the explosion. If I had not set out to fetch my Scapular, I

would have been buried under that rubble too.



On the following morning I went to the field kitchen and met a buddy there. He looked at me

with astonishment. “I thought you were in that trench!” “And I thought you were buried there!”

My friend continued, “I was lying in the trench, but before I went to sleep I went looking for you.

But I couldn’t find you. The corporal saw me hunting around and asked me what I wanted.

When I told him what I was doing there he said, “Be sensible! Instead go to that inn nearby and

get me a bottle of water.” And while I was on the errand the explosion occurred.



“Well, I escaped it by a hair’s breadth too, “I replied. “But why on earth were you looking for me

so late at night?” “To give you this,“ he replied, and handed me my Scapular, which he had

taken from the old pump.



A Shield in Time of Battle

Mr. Sisto Mosco of North Providence, Rhode Island, is a veteran of World War II, who survived,

unscathed, the invasion of Normandy, and later, the 7th fleet war with the Japanese fleet, the

taking of Iwo Jima and Okinawa, and other bloody battles in the South Pacific. Sisto affirms that

his miraculous escape is another perfect example of the powerful protection of Our Blessed

Mother of Mount Carmel, through Her Brown Scapular.

“I was on the battleship the U.S.S. Nevada as chaplain’s yeoman during WW II in the Pacific. (I

always wore my Scapular because I was brought up close to the Church, and I kept it on me all

through the war.) The ship was loaded with dynamite. A suicide plane hit the deck real close to

where I was positioned. The blast blew open the bolted steel doors of the compartment. I

alone was left uninjured after the explosion. The rest were all dead or seriously mangled. I

was the only one untouched and I attribute it to the wearing of my Scapular.”



Mr. Mosco later received a commendation from the Admiral of the fleet for bravery, but in his

heart he firmly believes that the credit goes to Our Lady, the Virgin most powerful, who works

such wonders through Her Habit of Salvation.



Vatican Approval

In wearing the Scapular at all times we make silent petition for the Blessed Mother’s continual

assistance. We share in all the prayers and good works of the Carmelite Scapular

Confraternity throughout the world. Pope Pius XII often spoke of the Scapular. On the 700th

anniversary of the appearance of Our Lady to St. Simon Stock, Pope Pius XII referred to the

Scapular as “the sign of Consecration to the Immaculate Heart of Mary”. The Scapular also

represents the sweet yoke of Jesus Christ, which Mary helps us to bear. And finally, the pope

continued, the Scapular marks us as one of Mary’s chosen children, and becomes for us (as

the Germans call it) a “Garment of Grace”. St. Claude tells us, “Of all the pious practices which

have inspired the faithful to honor the Mother of God, there is none so sure as that of the

Scapular. No other devotion has been confirmed by so many and such extraordinary miracles.”



As we mentioned above, during the Scapular Anniversary celebration in Rome in 1951, Pope

Pius XII told a very large audience to wear the Brown Scapular as a sign of consecration to the

Immaculate Heart of Mary. Our Lady asked for this consecration in the last apparition at

Fatima, when She appeared as Our Lady of Mount Carmel, holding the Brown Scapular out to

the whole world. It was Her last moving appeal to souls to wear Her Scapular as a sign of

consecration to Her Immaculate Heart.



A Brief Summary

The Scapular is a habit -- Our Lady’s habit. The Scapular must be worn over the shoulders in

such a manner that one part hangs in front of the body and the other at the back. Worn in any

other way, it carries no indulgence or promise. It is not necessary to wear the Scapular next to

the skin. Many Catholics may not know it is the wish of the Holy Father the Pope, that the

Scapular Medal should not be worn in place of the Cloth Scapular without sufficient reason.

Mary cannot be pleased with anyone who substitutes the medal out of vanity, or out of fear of

making open profession of faith. Such persons run the risk of not receiving the Promise. The

medal has never been noted for any of the miraculous preservations attributed to the Brown

Cloth Scapular.



May a non-Catholic wear the Brown Scapular?

Yes, and in doing so a non-catholic will receive many graces and blessings with this special

sign of devotion to the Blessed Mother of God. Although baptized Catholics are the only ones

who can be officially enrolled in the Confraternity and enjoy the special Scapular privileges,

non-Catholics are warmly encouraged to avail themselves of this special way of honoring

Jesus’ Mother. By wearing the Scapular we are dedicated to Our Blessed Mother in a special

way and have a strong claim upon Her protection and intercession.


(”Garment of Grace,” Imprimatur: Most Rev. Timothy Harrington, March 9, 1990.)



"Whosoever dies wearing

this scapular shall not suffer

eternal fire."

- Promise of Our Lady made July

16, 1251 to St. Simon Stock



http://www.freebrownscapular.com/


6185 Magnolia Ave. 219

Riverside, CA 92506

NO MAIL-ORDERS



....

Taken from: http://www.freebrownscapular.com/brown_scapular_miracles.html

Tuesday, July 10, 2012

Eyewitness Account of Fatima's Miracle of the Sun







The Miracle of the Sun




An Eyewitness Account by Dr. José Maria de Almeida Garrett, professor at the Faculty of Sciences of Coimbra, Portugal


Taken from: http://www.fatima.org/essentials/facts/miracle.asp




"It must have been 1:30 p.m when there arose, at the exact spot where the children were, a column of smoke, thin, fine and bluish, which extended up to perhaps two meters above their heads, and evaporated at that height. This phenomenon, perfectly visible to the naked eye, lasted for a few seconds. Not having noted how long it had lasted, I cannot say whether it was more or less than a minute. The smoke dissipated abruptly, and after some time, it came back to occur a second time, then a third time

"The sky, which had been overcast all day, suddenly cleared; the rain stopped and it looked as if the sun were about to fill with light the countryside that the wintery morning had made so gloomy. I was looking at the spot of the apparitions in a serene, if cold, expectation of something happening and with diminishing curiosity because a long time had passed without anything to excite my attention. The sun, a few moments before, had broken through the thick layer of clouds which hid it and now shone clearly and intensely.

"Suddenly I heard the uproar of thousands of voices, and I saw the whole multitude spread out in that vast space at my feet...turn their backs to that spot where, until then, all their expectations had been focused, and look at the sun on the other side. I turned around, too, toward the point commanding their gaze and I could see the sun, like a very clear disc, with its sharp edge, which gleamed without hurting the sight. It could not be confused with the sun seen through a fog (there was no fog at that moment), for it was neither veiled nor dim. At Fatima, it kept its light and heat, and stood out clearly in the sky, with a sharp edge, like a large gaming table. The most astonishing thing was to be able to stare at the solar disc for a long time, brilliant with light and heat, without hurting the eyes or damaging the retina. [During this time], the sun's disc did not remain immobile, it had a giddy motion, [but] not like the twinkling of a star in all its brilliance for it spun round upon itself in a mad whirl.

"During the solar phenomenon, which I have just described, there were also changes of color in the atmosphere. Looking at the sun, I noticed that everything was becoming darkened. I looked first at the nearest objects and then extended my glance further afield as far as the horizon. I saw everything had assumed an amethyst color. Objects around me, the sky and the atmosphere, were of the same color. Everything both near and far had changed, taking on the color of old yellow damask. People looked as if they were suffering from jaundice and I recall a sensation of amusement at seeing them look so ugly and unattractive. My own hand was the same color.

"Then, suddenly, one heard a clamor, a cry of anguish breaking from all the people. The sun, whirling wildly, seemed all at once to loosen itself from the firmament and, blood red, advance threateningly upon the earth as if to crush us with its huge and fiery weight. The sensation during those moments was truly terrible.

"All the phenomena which I have described were observed by me in a calm and serene state of mind without any emotional disturbance. It is for others to interpret and explain them. Finally, I must declare that never, before or after October 13 [1917], have I observed similar atmospheric or solar phenomena."



Professor Almeida Garrett's full account may be found in Novos Documentos de Fatima (Loyala editions, San Paulo, 1984)