Fr See Quotes

The humble person is open to being corrected, whereas the arrogant is clearly closed to it. Proud people are supremely confident in their own opinions and insights. No one can admonish them successfully: not a peer, not a local superior, not even the pope himself. They know - and that is the end of the matter. Filled as they are with their own views, the arrogant lack the capacity to see another view.

Nothing but Christianity will give you the victory. Until a man believes in his heart that Jesus Christ is his Lord and Master... his course through life will be neither safe nor pleasant. My only regret is that I was so long blinded by my pleasures, my vices and pursuits, and the examples of others that I was kept fr...om seeing, admiring, and adoring the marvelous light of the gospel.

fr. 2 All We as Leaves He (following Homer) compares man's life with the leaves. All we as leaves in the shock of it: spring- one dull gold bounce and you're there. You see the sun? - I built that. As a lad. The Fates lashing their tails in a corner. But (let me think) wasn't it a hotel in Chicago where I had the first of those - my body walking out of the room bent on some deadly errand and me up on the ceiling just sort of fading out- brainsex paintings I used to call them? In the days when I (so to speak) painted. Remember that oddly wonderful chocolate we got in East (as it was then) Berlin?

Therefore, it is necessary to guard our heart and our external senses from indecent spectacles: each of us becomes what we see, what we listen to, and what we read.

It's all right, Duncan, believe me," he whispered, incomprehensibly. "you're going to be all right." He wiped the blood from the boy's throat wit his hand; nothing at the boy's throat was cut, he could see. He wiped the blood from the boy's temples, and saw that they were not bashed in. He kicked open the driver's side door, to be sure; the door light went on and he could see that one of Duncan's eyes was darting. The eye was looking fr help, but Garp could see that the eye could see. He wiped more blood with his hand, but he could not find Duncan's other eye. "It's okay," he whispered to Duncan, but Duncan screamed even louder.

each of us becomes what we see, what we listen to, and what we read.

The sexual eagle exults he will gild the earth once more his descending wing his ascending wing sways imperceptibly the sleeves of the peppermint and all the water's adorable undress Days are counted so clearly that the mirror has yielded to a froth of fronds of the sky i see but one star now around us there is only the milk describing its dizzy ellipsis from which sometimes soft intuition with pupils of eyed agate rises to poke its umbrella tip in the mud of the electric light then great reaches cast anchor stretch out in the depths of my closed eyes icebergs radiating the customs of all the worlds yet to come bron from a fragment of you fragment unkown and iced on the wing your existence the giant bouquet escaping fr4om my arms is badly tied it didgs out walls unrolls the stairs of houses loses its leaves in the show windows of the street to gether the news i am always leaving to gather the news the newspaper is glass today and if letters no longer arrive it's that the train has been consumed the great incision of the emerald which gaave birth to the foliage is scarred for always the sawdust of blinding snow and the quarries of flesh are sounding along on the first shelf reversed on this shelf i take the impression of death and life to the liquid air

At that moment Fr. Sophrony was preparing tea for Fr. Vladimir, and he replied, ‘Stay on the verge of despair, but when you see that you are going to fall over, draw back and have a cup of tea.’ And he handed him some tea.

If I walk on the street after the Holy Liturgy and I see a priest and an angel coming out of the church, I bow before the priest, not before the angel, because the priest bears Christ in him. He can be a sinner, he can do many wrongs, but at that moment he bears the Body of Christ. So great is this Supper!

Put your glasses on mate ….. Come down from there, you’re gonna kill yourself …. Well, what does your Method Statement say? …. Right, let’s get you re-inducted. You need a reminder of site rules ….. Where are your outriggers, mate? ….. Put your glasses on ….. Put your glasses on …. Put your glasses on …. Oh, they steam up, do they? I’ve never heard that one before …. Where’s your mask? If you breathe this shit in you’re going to kill yourself. Silicosis is incurable ….. Right STOP! Do not reverse another inch without a banksman ….. Don’t put your glasses on just because you see me walk around the corner. They won’t protect MY eyes …. Hook yourself on, what’s the matter with you? Are all you scaffolders superhuman or something? ….. Put your glasses on ….. Oi! What stops me walking right in there? Where’s your barriers and signage? ….. Oi! I’m getting showered in fucking sparks here. And so is that can of petrol ….. Put your glasses on …. Where’s the flashback arrestor on this bottle of propane? ….. Hey, pal, stop welding until you’ve sheeted up ….. What are you doing climbing up there? Where’s your supervisor? What did he say about access in this morning’s Safe Start briefing? Nothing? Right, he can sit through another induction tomorrow ….. Where are the retaining pins to the joint clamps in this concrete pump line? SEAMUS! Fucking deal with this, will you? ….Put your glasses on …. Hey! Hey! Come here! Why have you got a nail instead of an ‘R’ clip to the quick-hitch system on your excavator bucket? NO! IT WON’T DO! WHAT THE FUCK IS WRONG WITH YOU? If that bucket falls on someone they’re not going to get up again. And you trust a fucking nail to hold it in position! Take this machine out of service immediately until you’ve got the proper ‘R’ clip! ….. Put your glasses on …. Where’s the edge protection. Who removed the edge protection? Right, let me phone for a scaffolder ….. Put your glasses on ….. Oi! Get out from under there! Never, ever stand underneath a suspended load. Even if all the equipment’s been inspected, which it obviously has, you can never trust the crane driver. He can be taken ill suddenly ….. Come here, mate, let’s have a little chat. Why are you working on Fall Arrest? You’re supposed to be working on Fall Restraint (FR ‘restrains’ you going near the perimeter edge of the building, FA ‘arrests’ your fall if, well, if you fall. If you’re hanging off a building we’ve got less than ten minutes to reach you before you start going into toxic shock brought on by suspension trauma. In other words, we need a Rescue Plan, which is why we’d prefer people work on Fall Restraint)

The only way to escape misrepresentation is never to commit oneself to any critical judgement that makes an impact - that is, never to say anything. I still, however think that the best way to promote profitable discussion is to be as clear as possible with oneself about what one sees and judges, to try and establish the essential discriminations in the given field of interest, and to state them as clearly as one can (for disagreement, if necessary).

Diary of a Country Priest: So I said to myself that people are consumed by boredom. Naturally, one has to ponder for a while to realise this – one does not see it immediately. It is a like some sort of dust. One comes and goes without seeing it, one breathes it in, one eats it, one drinks it, and it is so fine that it doesn’t even scrunch between one’s teeth. But if one stops up for a moment, it settles like a blanket over the face and hands. One has to constantly shake this ash-rain off one. That is why people are so restless.7 It

Also in America, the Redemptorist priest and founder of the Paulist order, Fr. Isaac Hecker, was a great admirer of St. Catherine, seeing in her the perfect foil to those who claimed that Catholicism promotes a mechanical piety or fosters a sanctity unconcerned with the real needs of suffering humanity in society. To the latter charge he replied forcefully: "Read the life of St. Catherine, and in imagination fancy her in the city hospital of Genoa, charged not only with the supervision and responsibility of its finances, but also overseeing the care of its sick inmates, taking an active, personal part in its duties as one of its nurses, and conducting the whole establishment with strict economy, perfect order, and the tenderest care and love!

According to his closest disciple who served him while patriarch, Fr Raphael Ava Mina, Kyrillos' diet was meager and austere. When he broke his fast around midday—having started the day with psalmody at three in the morning—it would inevitably be with a piece of bread (qorban) and dukkah. With much pleading, he could occasionally be convinced to add a few small spoons of beans. Often Kyrillos would be delayed by meetings and then he would have his breakfast only after three in the afternoon. For lunch, he would usually have some dried bread with a small number of cooked vegetables—but, Fr Raphael recalls, he would never actually eat the vegetables, but only dip his bread in their sauce. Before he slept, he would usually be satisfied with some fruit or bread at most. "I never saw him touch a piece of chicken or meat, or even have a sip of milk." That was during the non-fasting days. In fasting times, especially that of Lent and the Theotokos fast, even though he had been awake since the earliest hours of the morning, he would eat only once later in the evening. At one point during the fifty days of Resurrection, Kyrillos gave his regular cook a few days of leave, upon which Fr Raphael, who in his own words "did not know how to cook," thought to take care of the kitchen. Each evening he would lay out roasted chicken, a few small pieces of meat, rice, bread and cheese; only to find the chicken and meat untouched, with the bread and cheese eaten. Given the poor refrigeration of the day, each evening would see a new meal largely wasted. "I need to tell you something...I don't think he likes chicken," the disciple recalls telling the cook when he returned. Confused, the cook rebuked Fr Raphael, saying, "He would never eat it like that....You need to cut chicken so fine and mix it with the rice so that he cannot see it!" A man of sixty, physically large and athletic, and yet they had to trick him, lest he eat only bread and cumin.

only the Holy Spirit permits us to become aware of the gravity of sin and of the tragedy of the loss of the sense of God, and gives the desire for conversion. But our love for mankind cannot be resigned to seeing them deprive themselves of salvation. We cannot directly produce the conversion of souls, but we are responsible for the proclamation of the Faith, of the totality of the Faith and of its demands.

The scrupulous fixation on one’s sins passes for humility, but it is, in fact, a sin against God’s love. If one cannot see beyond one’s sins, one is blinded to the ever-present forgiving love of God.

The most significant point that can be seen in the Passion is to comprehend and to understand that He who suffered is God,2 seeing beyond this two other points which are lesser3 (the one is what He suffered, and the other for whom He suffered).

Saint John of the Ladder explains it thus: "The devil tempts us to commit sin; and when he does not succeed, he points scornfully at those who have fallen." We do not understand our task very well when we neglect our own nettle-choked garden and go to pull up weeds in someone else's flower bed. Look my friend, stay in your own garden! There are enough burdocks, tares and nettles to weed out right there. Take a hard look at yourself and you will no longer see defects in others. Saint Bernard says, "If you examine yourself well, you will never backbite others.

Fr. Thaddeus practiced another form of asceticism: he never lay down on his bed, not even to sleep. By the will of God, M. came into the elder’s cell to ask for a blessing to perform some task in the monastery woods and saw the elder sitting on his bed, his back against the wall, and his head bowed on his chest, thus allowing his body to rest. So faithfully did he adhere to his monastic vow of poverty that he possessed nothing material, not even privacy. In the new monastery building, the door on the elder’s cell was made out of glass, so that one could see the interior of his cell.

Apologists for modernity and capitalism within the Catholic Church insist that capitalism is compatible with defined dogmas declared by the magisterium, with the tenets of natural law, and with the incontrovertible truths expressed in the divine positive law. Catholics such as this writer are insulted with the epithets of "socialists" or "unpatriotic" or "ignorant" for failing to see the good brought by modern democracy, for calling into question the nature of the supposed freedoms granted by governments elected through popular sovereignty without reference to Christ the King and His Vicar the Pope, and for insisting on a return to an understanding of human life predicated on the essential nature of human family and divine worship to the happiness of man on earth and his beatitude in Heaven. This writer is waiting for an explanation of how the separation of the state from the Church has lent support to the absolute sanctity of life from conception to natural death. He desires to see proof that democratically elected governments and their citizens are committed to prohibiting divorce and the destruction of the family as mandated by God when He physically walked the earth two thousand years ago . . . If indeed there is a difference on the moral plane between capitalist consumption of goods and communist redistribution of goods, it is high time that man be given evidence of the existence of this singular truth which heretofore has been an amazingly well kept secret. Other than the fact that both communists and capitalists seek to produce as many material things as possible with the capitalists having far more success thereat, none has convincingly demonstrated that aught else separates the two systems in their impact on the understanding of the sanctity of human life, the controls placed on the conduct of human life, and the ultimate end of human life. (pages 171-172)

Before saying we don't have time for mental prayer, let's begin by reviewing our hierarchy of values, to see what our real priorities are.

Search me, O God, and know my heart; try me, and know my thoughts; and see if there is any wicked way in me, and lead me in the way everlasting (Ps 139[138]:23-24)

You can see more through a teardrop than you can a telescope.

I really couldn't see Katherine Taber voice acting for Leia in Rebels. Did she do a good Padme in Clone Wars? I think not. How did Lucasfilm ever find her anyways? I think they would only hire her fr Leia if Ms. Lourd didn't take the job. And I just can't picture Lourd doing that." -Anne Onamuss

So we pray for an awareness of God’s kingdom, that we might wake up to its presence in and around us. Then the full fruits of God’s kingdom can ripen in us and flow out with a vibrancy that brings new life to others. I’ve seen it happen! Lord, may I take time to be with you every day for some moments of quiet prayer. Without this, my awareness of your kingdom will be cloudy, and I won’t see clearly how to reflect its beauty to others. Help me to be a faithful member of your kingdom. Fr. Kenneth

Oh, ye're always pitchin' into some wan," said Mr. Hennessy. "I bet ye Willum Jennings Bryan niver see th' platform befure it wint in. He's too good a man." "He is all iv that," said Mr. Dooley. "But ye bet he knows th' rale platform f'r him is: 'Look at th' bad breaks Mack's made,' an' Mack's platform is: 'Ye'd get worse if ye had Billy Bryan.' An' it depinds on whether most iv th' voters ar-re tired out or on'y a little tired who's ilicted. All excipt you, Hinnissy. Ye'll vote f'r Bryan?" "I will," said Mr. Hennessy. "Well," said Mr. Dooley, "d'ye know, I suspicted ye might." THE YACHT RACES

Lord replied to all the questions and doubts1 that I could raise, saying most reassuringly: “I have the ability to make everything well, and I have the knowledge to make everything well, and I have the wish to make everything well, and I shall2 make everything well; and thou shalt see for thyself that all manner of thing shall be well.

The question of the teaching authority of the bishops in general was followed by that of Vatican II in particular, upon which the judgment of Fr. Pierre Marie, editor of the French Traditional Dominicans' quarterly magazine, Le Sol de la Torre, was quite severe. Proceeding in logical order, he examined first whether the Council documents come under the Church's extraordinary or ordinary infallibility - not under extraordinary infallibility, he argued, because both Pope John XXIII and Paul VI explicitly said the Council was making no definitive declarations; nor under ordinary infallibility, both because (see above) the Church's bishops were no longer scattered at Vatican II, but gathered together in such a group as to expose them to group pressures which could and did falsify their judgments; and because the bishops of Vatican II presented none of their doctrines as requiring defectively to be believed. Nor, Fr. Pierre Marie went on to argue, are these doctrines even part of the Church's authentic (i.e. ordinary, non-universal) teaching, because the bishops expressed no intention to hand down the Deposit of the Faith, on the contrary their spokesmen (e.g. Paul VI) expressed their intention to come to terms with the modern world and its values, long condemned by true Catholic churchmen as being intrinsically uncatholic. Therefore, concluded Fr. Pierre Marie, the documents of Vatican II have only a Conciliar authority, the authority of that Council, but no Catholic authority at all, and no Catholic need take seriously anything Vatican II said, unless it was already Church doctrine beforehand. Letter #148 March 1996

Fr. Cleopa constantly repeated, "Tomorrow, the day after tomorrow, I go to Christ! Tomorrow Old Man Rot departs! Tomorrow you will see me no longer–you will only see a cross in the cemetary! Memory eternal to Old Man Rot! Ah! A broken pot bound together with wire! Tomorrow I am going to my brothers. They are calling out to me, 'Come on, brother! Leave behind talking with people!

The first principles of any system of knowledge cannot be arrived at through the means of that knowledge itself, but must be given in advance; they are the object, not of scientific demonstration, but of faith. We have discussed, in an earlier chapter, the universality of faith, seeing it as underlying all human activity and knowledge.

The only really absolute mysteries in Christianity are the self-communication of God in the depths of existence—which we call grace, and in history—which we call Christ. —Fr. Karl Rahner, Jesuit priest and theologian, 1904–1984 I do not worship matter.

I'd seen pictures of the wall online, but nothing prepared me fr seeing it in person. It was a deep scar in the earth and looked like a long black mirror reflecting the puffy white clouds, the blue sky, the trees and grass. It reflected the things people left at its base -- small flags and stuffed animals and photographs. And it reflected the faces of the people who stood in front of it, looking, pointing, weeping. It reflected me.

The binding prayer is, “In the Name of Jesus, I bind you, spirit of N., and I cast you to the foot of the Cross to be judged by Our Lord.”  The ending could also be, “…to receive your sentence.”  Fr. Ripperger says that you can add invocations to the prayer, inserting “by the power of the Precious Blood,” or “through the intercession of Saint Joseph,” for example.

We are already acquainted with the phenomena of the growing sensitiveness of conscience. We know how we come to see sin, where we saw none before, and what a feeling of insecurity about the past that new vision has often given us. Yet death is a sudden stride into the light. Even in our General Confessions, the past was discernible in a kind of soft twilight; now it will be dragged out into unsheltered splendour. The dawn of the judgment, mere dawn though it will be, is brighter than any terrestrial noon; and it is a light which magnifies more than any human microscope. There lie fifty crowded years, or more. O, such an interminable-seeming waste of life, with actions piled on actions, and all swarming with minutest incredible life, and an element of eternity in every nameless moving point of that teeming wilderness! How colossal will appear the sins we know of, so gigantic now that we hardly know them again! How big our little sins! How full of malice our faults that seemed but half-sins, if they were sins at all. Then again, the forgotten sins, who can count them? Who believed they were half so many or half so serious? The unsuspected sins, and the sinfulness of our many ignorances, and the deliberateness of our indeliberations, and the rebellions of our self-will, and the culpable recklessness of our precipitations, and the locust-swarms of our thought-peopled solitudes, and the incessant persevering cataracts of our poisoned tongues, and the inconceivable arithmetic of our multiplied omissions—and a great solid neglected grace lying by the side of each one of these things—and each one of them as distinct, and quiet, and quietly compassed, and separately contemplated, and overpoweringly light-girdled, in the mind of God, as if each were the grand sole truth of His self-sufficing unity! Who will dare to think that such a past will not be a terrific pain, a light from which there is no terrified escape? Or who will dare to say that his past will not look such to him, when he lies down to die? Surely it would be death itself to our entrapped and amazed souls, if we did not see the waters of the great flood rising far off, and sweeping onward with noiseless, but resistless, inundation, the billows of that Red Sea of our salvation, which takes away the sins of the world, and under which all those Egyptians of our own creation, those masters whom we ourselves appointed over us, with their living hosts, their men, their horses, their chariots, and their incalculable baggage, will look in the morning- light of eternity, but a valley of sunlit waters.

John Lennon, for example, is reported to have made a pact with the devil before he and the Beatles became famous.  The pact involved a period of twenty years.  Almost twenty years to the day of the pact, John Lennon was shot.[198]  This form of diabolical influence is usually the hardest to break.  There are many factors which make these pacts so strong.  As Fr. Fortea says, “The great destructive power of a pact is that the person may think he is condemned no matter what he does.”[199]  If the person can be reached with the hope of grace, it would then, of course, be possible to overcome the contract and the diabolical effects it has brought.

Essentially a soldier, the Christian is always on the lookout. He has sharper ears and hears an undertone that others miss; his eyes see things in a particularly candid light, and he senses something to which others are insensible, the streaming of a vital current through all things. He is never submerged in life, but keeps his head and shoulders clear of it and his eyes free to look upward. Consequently he has a deeper sense of responsibility than others. When this awareness and watchfulness disappear, Christian life loses its edge; it becomes dull and ponderous.

It is critical to understand the motivation within the demons:  pride, possessiveness, and vengeance.  In their undying pride, the demons have lost all good things from God, and have rejected God in a manner that is irrevocable and beyond forgiveness.  As Fr. Jose Antonio Fortea, has seen, “The capacity to love has been annihilated in the psychology of a demon.”[6]  Contrary to the demons, man, in God’s mercy, has been offered repentance within this life.  The refusal to offer mercy to the demons is “not a defect in the infinite divine mercy” but points to the “irrevocable character of their choice.”[7]  St. John Damascene states, “There is no repentance for the angels after their fall, just as there is no repentance for men after death.”[8] As a result, the demons resent men even more and wish to bring us all into Hell to suffer in the same manner as is their own punishment