Daisy Jugadai Napaltjarri
Haasts Bluff, Northern Territory, Australia
2008 (aged 52–53)
Finalist, National Aboriginal & Torres Strait Islander Art Award: 1995, 1998, 2001
Section winner, NATSIAA: 2000
Daisy Jugadai Napaltjarri (c. 1955 – 2008) was a Pintupi-Luritja-speaking Indigenous artist from Australia's Western Desert region, and sister of artist Molly Jugadai Napaltjarri. Daisy Jugadai lived and painted at Haasts Bluff, Northern Territory. There she played a significant role in the establishment of Ikuntji Women's Centre, where many artists of the region have worked.
Influenced by the Hermannsburg School, Jugadai's paintings reflect her Tjuukurrpa, the complex spiritual knowledge and relationships between her and her landscape. The paintings also reflect fine observation of the structures of the vegetation and environment. Jugadai's works were selected for exhibition at the National Aboriginal & Torres Strait Islander Art Awards five times between 1993 and 2001, and she was a section winner in 2000. Her paintings are held in major collections including the National Gallery of Victoria, National Gallery of Australia and the Museum and Art Gallery of the Northern Territory.
Haasts Bluff, where Daisy Jugadai was born
Daisy Jugadai was born circa 1955 at Haasts Bluff, Northern Territory, daughter of artists Narputta Nangala and Timmy Jugadai Tjungurrayi.[1] The ambiguity around the year of birth is in part because Indigenous people operate using a different conception of time from non-Indigenous Australians, often estimating dates through comparisons with the occurrence of other events.[2]
The people of Papunya and Haasts Bluff, such as Daisy, speak a variety of the Pintupi language referred to as Pintupi-Luritja,[1] a Western Desert dialect. Napaltjarri (in Western Desert dialects) or Napaljarri (in Warlpiri) is a skin name, one of sixteen used to denote the subsections or subgroups in the kinship system of central Australian Indigenous people. These names define kinship relationships that influence preferred marriage partners and may be associated with particular totems. Although they may be used as terms of address, they are not surnames in the sense used by Europeans.[3][4] Thus "Daisy Jugadai" is the element of the artist's name that is specifically hers.
Jugadai's childhood was spent at both Haasts Bluff and a nearby camp, Five Mile, while she was schooled at Papunya. She married Kelly Multa, and they had a daughter, Agnes. They lived on an outstation, Kungkayunti, but Daisy moved back to Haasts Bluff when Kelly died.[5] It was not until the 1990s that she was remarried, to an Elcho Islander, after which she travelled regularly between Arnhem Land and Haasts Bluff. Jugadai died in 2008, her funeral held at Haasts Bluff, where she was born.[5] Daisy Jugadai had an older sister, artist Molly Jugadai Napaltjarri,[6] and another sister, Ester, who predeceased her.[5]
The contemporary Indigenous Australian art movement began in the western desert in 1971, when Indigenous men at Papunya took up painting, led by elders such as Kaapa Tjampitjinpa, and assisted by teacher Geoffrey Bardon.[7] This initiative, which used acrylic paints to create designs representing body painting and ground sculptures, rapidly spread across Indigenous communities of central Australia, particularly following the commencement of a government-sanctioned art program in central Australia in 1983.[8] By the 1980s and 1990s, such work was being exhibited internationally.[9] The first artists, including all of the founders of the Papunya Tula artists' company, had been men, and there was resistance amongst the Pintupi men of central Australia to women painting.[10] However, many women in the communities wished to participate, and in the 1990s many began to create paintings. In the western desert communities such as Kintore, Yuendumu, Balgo, and on the outstations, people were beginning to create art works expressly for exhibition and sale.[9]
Daisy Jugadai came from a family of painters, including her uncle Uta Uta Tjangala and her mother.[11] She learned to draw during her schooling at Papunya and Haasts Bluff,[12] but her first experience as a painter came working on backgrounds for the pictures created by her father.[11] From the Pintupi/Luritja language group, Daisy Jugadai was one of a range of artists who came to painting through the Ikuntji Women's Centre in the early 1990s.[1] She is credited with a significant role in the centre's establishment.[12] She began with screen printing and linocut printmaking, but quickly shifted to acrylic painting, producing many of her best works during the mid-1990s.[12] Western Desert artists such as Daisy Jugadai will frequently paint particular 'dreamings' or Tjukurrpa for which they have personal responsibility or rights.[13] A complex concept, Tjukurrpa refers to the spiritual knowledge of the landscape and custodianship of it; it also refers to laws, rules or stories that people must maintain and re-produce in their communities.[14][15] Daisy Jugadai portrayed in her art both those for which she had personal responsibility, and those of her late husband and late father.[12] These included honey ant, spinifex and emu dreamings;[16] geographical locations that were the settings for these paintings included Muruntji waterhole and Talabarrdi, and other locations around Kungkayunti, where her family had lived for many years.[1][17]
Memory and Five Mile Creek (1995)
Throughout the 1990s, Daisy Jugadai was a regular exhibitor at the Araluen Art Centre in Alice Springs, and well as other major exhibitions such as the Australian Heritage Art Awards in Canberra in 1994.[1] Recognition came in 1993, in two forms: an award of a Northern Territory Women's Fellowship;[5] and the purchase by the Araluen Arts Centre of a work exhibited in its annual art award.[11] Within her community she was an administrator as well as an artist. A member of the Ikuntji Women's Centre and a representative on Ikuntji Community Council, Daisy was one of those who successfully lobbied to have artist Marina Strocchi appointed as an art centre coordinator in the early 1990s.[5][18] The respect between the two women was mutual: Daisy was one of a group of artists whose work was selected for an exhibition that toured regional Australian public galleries in 1999–2000, Ikuntji tjuta – touring, which was curated by Marina Strocchi, the art centre coordinator who had first helped develop the Ikuntji centre in Haasts Bluff some years earlier.[19]
Works by Daisy Jugadai are held by the National Gallery of Victoria,[20] National Gallery of Australia and the Museum and Art Gallery of the Northern Territory.[1] They are also held in major private collections, such as Nangara (also known as the Ebes Collection),[21] as well as by Edith Cowan University.[22] First exhibiting in the National Aboriginal & Torres Strait Islander Art Awards in 1993,[16] she was a finalist on several occasions including 1995, 1998 and 2001,[1] and a section winner in 2000.[5] Her 1994 entry in the award, Karu kapingku pungu (Creek after rain), belongs to the Museum and Art Gallery of the Northern Territory.[23] Her work is also featured alongside other Indigenous artists such as Gloria Petyarre in the Melbourne international airport terminal, completed in 1996.[24] Antiti, near Five Mile, a 1998 painting, has appeared as cover art on an issue of the Medical Journal of Australia.[22]
Alone amongst the Ikuntji artists, Daisy Jugadai worked at an easel. She cited the Hermannsburg School, a group of Indigenous artists including Albert Namatjira who began painting at Hermannsburg Mission in the 1930s, as an influence on her work.[12] Memory and Five Mile Creek (1995) represents the country of her childhood. It shows the hills of the region in elevation rather than in plan, and represents the range of vegetation typical of that country.[20] Curator Marina Strocchi notes how Daisy Jugadai's painting reflects close observation of the complex structures of the vegetation and environment, its features "obsessively detailed", with the artist "devotedly [including] all the bush tucker of that area", as well as choosing "a time of year in which to depict her country".[19] Vegetation would be carefully painted with a trimmed brush, while even finer detail, such as pollen, would be rendered using a matchstick. Clouds were always the final features to be included. Despite this devotion to detail, Daisy preferred to paint large canvasses.[5] Memory and Five Mile Creek was included in the National Gallery of Victoria's 2004–05 exhibition "Aboriginal Art Post 1984" and reviewer Miriam Cosic, while noting its "naive charm", also drew attention to the work's title and the implication that, like other more explicitly political painters of her era, "she too is talking of violent dispossession".[25]
Artist Mandy Martin, who participated in a 2005 collaboration with several painters from the Haasts Bluff region, thought that Daisy's rendering of bush tucker was achieved with a "stylised but dazzling personal language".[26] Writer and critic Morag Fraser described Daisy's work as "extraordinary", observing that in Daisy's paintings "nature is so wholly internalised, and its rendering so uninhibited."[27] A distinguished artist in her community, her death coincided with a vigorous renewal of artistic expression amongst her successors.[28]
^ a b c d e f g Birnberg, Margo; Janusz Kreczmanski (2004). Aboriginal Artist Dictionary of Biographies: Australian Western, Central Desert and Kimberley Region. Marleston, South Australia: J.B. Publishing. pp. 213–214. ISBN 978-1-876622-47-3.
^ Birnberg, Margo; Janusz Kreczmanski (2004). Aboriginal Artist Dictionary of Biographies: Australian Western, Central Desert and Kimberley Region. Marleston, South Australia: J.B. Publishing. pp. 10–12. ISBN 978-1-876622-47-3.
^ "Kinship and skin names". People and culture. Central Land Council. Archived from the original on 10 November 2010. Retrieved 23 October 2009.
^ De Brabander, Dallas (1994). "Sections". In David Horton (ed.). Encyclopaedia of Aboriginal Australia. 2. Canberra: Aboriginal Studies Press for the Australian Institute of Aboriginal and Torres Strait Islander Studies. p. 977. ISBN 978-0-85575-234-7.
^ a b c d e f g Strocchi, Marina (2008). "Daisy Napaltjarri Jugadai (art tribute)". Art and Australia. 46 (1): 61.
^ Martin, Mandy; Robin, Libby; Smith, Mike (2005). Strata: deserts past, present and future (PDF). Canberra: Land & Water Australia. ISBN 978-0-9577481-4-9. Archived from the original (PDF) on 20 February 2011.
^ Bardon, Geoffrey; James Bardon (2007). Papunya – A place made after the story: The beginnings of the Western Desert painting movement. University of Melbourne: Miegunyah Press. ISBN 978-0-522-85434-3.
^ Dussart, Francoise (2006). "Canvassing identities: reflecting on the acrylic art movement in an Australian Aboriginal settlement". Aboriginal History. 30: 156–168.
^ a b Morphy, Howard (1999). Aboriginal Art. London: Phaidon. pp. 261–316. ISBN 978-0-7148-3752-9.
^ Strocchi, Marina (2006). "Minyma Tjukurrpa: Kintore / Haasts Bluff Canvas Project: Dancing women to famous painters". Artlink. 26 (4): 104–107.
^ a b c Johnson, Vivien (1994). "Daisy Napaltjarri Jugadai b. 1956 Haasts Bluff, NT". Biography. Design & Art Australia Online. Retrieved 23 October 2012.
^ a b c d e Kleinert, Sylvia; Margot Neale (2000). The Oxford Companion to Aboriginal art and culture. Oxford: Oxford University Press. p. 613. ISBN 978-0-19-550649-5.
^ Johnson, Vivien (1994). "Introduction". Aboriginal Artists of the Western Desert: A Biographical Dictionary. Roseville East, NSW: Craftsman House. pp. 7–12.
^ "Tjukurpa – Anangu culture". Uluru – Kata Tjuta National Park. Department of the Environment, Water, Heritage and the Arts. 2009. Archived from the original on 11 July 2009. Retrieved 18 July 2009.
^ San Roque, Craig (2006). "On Tjukurrpa, Painting Up, and Building Thought". Social Analysis. 50 (2): 148–172. doi:10.3167/015597706780810862.
^ a b Johnson, Vivien (1994). Aboriginal Artists of the Western Desert: A Biographical Dictionary. Roseville East, NSW: Craftsman House. p. 116.
^ Napaltjarri Jugadai, Daisy (1996). "Kumantjai Rockhole". Collection search. National Gallery of Australia. Retrieved 5 November 2012.
^ Strocchi, Marina (1995). Ikuntji: paintings from Haasts Bluff 1992 – 1994. Alice Springs: IAD Press. p. 8. ISBN 978-0-949659-86-6.
^ a b Strocchi, Marina (1999). Ikuntji tjuta: touring. Campbelltown, NSW: Campbelltown City Bicentennial Art Gallery.
^ a b "Daisy Napaljarri Jugadai – Memory and Five Mile Creek 1995". NGV Collection. National Gallery of Victoria. Archived from the original on 10 September 2009. Retrieved 2 July 2009.
^ "The artists". Nangara: the Australian Aboriginal art exhibition. Archived from the original on 13 September 2009. Retrieved 2 July 2009.
^ a b "[Cover image]" (PDF). Medical Journal of Australia. 176 (10): 453. 20 May 2002. Retrieved 23 October 2012.
^ Jugadai, Daisy Napaltjarri (1994). "Karu kapingku pungu (Creek after rain)". The MAGNT National Aboriginal & Torres Strait Islander Art Award (NATSIAA) Collection. Museums and Art Galleries of the Northern Territory. Archived from the original on 11 April 2013. Retrieved 23 October 2012.
^ Battersby, Jean (1996). "Art and Airports 2". Craft Arts International. 37: 49–64.
^ Cosic, Miriam (20 December 2004). "A revolutionary shift in tone". The Australian. p. 14.
^ Martin, Mandy (2005). "Desert of the mind's eye" (PDF). In Mandy Martin, Libby Robin and Mike Smith (ed.). Strata: deserts past, present and future. Canberra: Land & Water Australia. p. 15. ISBN 978-0-9577481-4-9. Archived from the original (PDF) on 20 March 2012. Retrieved 23 October 2012.
^ Fraser, Morag (1999). "Substance and illusion: crosscurrents in Australian landscape painting and Australian literature". LiNQ. 26 (1): 30.
^ Griffin, Sasha (2008). "Ikuntji Art Centre: Haasts Bluff". Australian Art Collector. 46. Archived from the original on 6 April 2013. Retrieved 23 October 2012.
https://en.wikipedia.org/wiki/Daisy_Jugadai_Napaltjarri


Home > Autographs > Other Autographs and Interesting People > Pennsylvania Canal Company signed by Civil War Brigadier General Isaac Jones Wistar - 1870
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Pennsylvania Canal Company signed by Civil War Brigadier General Isaac Jones Wistar - 1870
Beautiful $1,000 Bond Certificate from the Pennsylvania Canal Company issued in 1870. This historic document was printed by the T. Sinclair's Lith Company and has an ornate border around it with a vignette of a barge in the canal with a train crossing a bridge in the background. This item has the signatures of the Company�s President, I. J. Wistar (Civil War Brigadier General Isaac Jones Wistar) and Secretary, and Trustee is over 141 years old. No cancellation marks on face of bond. XF
The canal era began in Pennsylvania in 1797 with the Conewago Canal, which carried riverboats around Conewago Falls on the Susquehanna River near York Haven. Spurred by construction of the Erie Canal between 1817 and 1825 and the competitive advantage it gave New York State in moving people and materials to and from the interior of the continent, Pennsylvanians built hundreds of miles of canals during the early decades of the 19th century. These included two canals built by Pennsylvania stock companies, the Schuylkill Canal from Philadelphia to Port Carbon and the Union Canal from Reading to Middletown. By 1834, the Main Line of Public Works, a system of interlocking canals, railways, and inclined planes, was hauling passengers and freight up to 391 miles (629 km) between Philadelphia and Pittsburgh. Though not all in concurrent operation, the total length of the canals built in Pennsylvania eventually reached 1,243 miles (2,000 km).
By 1840, work had been completed not only on the Main Line of Public Works but on many other lines, officially called divisions. The Main Line consisted of the Eastern Division, the Juniata Division, the Western Division, the Philadelphia and Columbia Railroad, and the Allegheny Portage Railroad. North�south divisions operated along the Delaware River in the east, the Susquehanna River in the middle of the state, and the Beaver River in the west. A few additions were completed after 1840.
By about 1850, railroads had begun displacing canals as the preferred method of long-distance transportation. In 1852, the Pennsylvania Railroad (PRR) began offering rail service from Philadelphia to Pittsburgh, and in 1857, it bought the Main Line Canal from the state. In 1859, all canals owned by the commonwealth were sold. The PRR formed the Pennsylvania Canal Company in 1867 and continued to use canals to haul freight. However, the canal business declined steadily in the last quarter of the century, and most Pennsylvania canals no longer functioned after 1900.
History from Wikipedia and OldCompany.com (old stock certificate research service).
Wistar (1827-1905) was born in Philadelphia, Pennsylvania. During the civil War, hewas part of the 71st Pennsylvania Regiment, rising to the rank of colonel. He was wounded twice at the Battle of Ball's Bluff (Oct. 21, 1861) and again at the Battle of Antietam (Sept. 17, 1862) and was promoted to Brigadier General of Volunteers from 1862 to 1864. After the war, he became Vice President of the Pennsylvania Railroad Companyand president of the Pennsylvania Canal Company. In 1892, established the Wistar Institute of Anatomy and Biology in Philadelphia with an endowment of $1 million.
Wistar's father and brother were both physicians. Rather than pursue a career in medicine, however, Wistar, at the age of twenty, headed to California during the 1849 gold rush and became a successful lawyer in San Francisco. Returning home to Philadelphia in 1857, he was admitted to practice before the Supreme Court of Pennsylvania in 1858.
After the outbreak of the Civil War, Wistar received a commission as a Colonel, raised nearly 1,000 volunteers for a new unit, and then led his men into battle. Wounded three times and with his right arm paralyzed, Wistar retired from the U. S. Army as a Brigadier General in 1864 and returned to Philadelphia where he began a long rehabilitation.
Wistar then made his fortune as president of the Pennsylvania Canal Company, which shipped coal for the Pennsylvania Railroad. Having no children, he and his wife Sarah devoted their time and money to civic causes. In his later years, Wistar served as an Inspector for the Eastern State Penitentiary, President of the Academy of Natural Sciences of Philadelphia (1891-1895), and President of the American Philosophical Society (1902-1903).
In the early 1800s, Caspar Wistar had begun to collect dried, wax-injected, and preserved human specimens. By the 1880s this had expanded into a rich collection of anatomical specimens, and anthropological samples housed in the Wistar and Horner Museum at the University of Pennsylvania.
History from Collectible Old Stocks and Bonds (old stock certificate buyer and seller) and WWI Liberty Bonds Buyer.


Home > Catholic Encyclopedia > P > Peru
A republic on the west coast of South America, founded in 1821 after the war of independence, having been a Spanish colony. It is difficult to ascertain the true origin of the work "Peru", as the opinions advanced thereon are vague, numerous, and conflicting. Almost all, however, derive it from the terms "Beru", "Pelu", and "Biru", which were, respectively, the names of an Indian tribe, a river and a region. Prescott asserts that "Peru" was unknown to the Indians, and that the name was given by the Spaniards.
Peru's territory lies between 1°29' North and 19°12'30" South latitude, and 61°54'45" and 81°18'39" West longitude. Bounded by Ecuador on the north, Brazil and Bolivia on the east, Chile on the south, and the Pacific Ocean on the west, its area extends over 679,000 square miles. The Andean range runs through Peru from southeast to northwest, describing a curve parallel to the coast.
However true the fact may be that gold was the object uppermost in the minds of the Spanish conquerors of the New World, it is a matter of history that in that conquest, from the northernmost confines of Mexico to the extreme south of Chile, religion always played a most important part, and the triumphant march of Castile's banner was also the glorious advance of the sign of the Saviour. That religion was the key-note of the American Crusades is evident from the history of their origin; the sanction given them by the Supreme Pontiff; the throng of self-devoted missionaries who followed in the wake of the conquerors to save the souls of the conquered ones; the reiterated instructions of the Crown, the great purpose of which was the conversion of the natives; and from the acts of the soldiers themselves (Prescott, "Conquest of Peru", II, iii) The first news of the existence of the great Empire of the Incas reached the Spaniards in the year 1511, when Vasco Nuñez de Balboa, the discoverer of the Pacific Ocean, was engaged in an expedition against some Indian tribes in the interior of Darien. Perhaps the glory of conquering Peru would have fallen upon Balboa had not the jealousy of his chief, Pedro Arias de Avila, Governor of Panama, cut short his brilliant career. The second attempt to reach the coveted domain of the Incas was made in 1522, when Pascual de Andagoya started south from Panama, but he was compelled by ill health to return. Francisco Pizarro, after two unsuccessful expeditions (1524-25 and 1526-27) and a trip to Spain for the purpose of interesting Charles V in the undertaking, finally started the actual work of invading Peru, sailing from Panama in January, 1531. (See FRANCISCO PIZARRO.)
When the persistent commander finally reached the country in 1532, the vast Inca empire is said to have extended over more than one-half of the entire South American continent. He found a people highly civilized, with excellent social and political institutions who had developed agriculture to a remarkable degree through a splendid system of irrigation. They worshipped the sun as embodying their idea of a supreme being who ruled the universe. This worship was attended by an elaborate system of priestcraft, ritual, animal sacrifices, and other solemnities. After the conquest had been consummated (1534), Father Vincente Valverde, one of the five Dominicans who had accompanied the conqueror from Spain, was nominated Bishop of Cuzco and soon afterwards confirmed by Paul III, his jurisdiction extending over the whole territory of the newly-conquered domain. He was assassinated by the Indians of Puna, off Guiyaquil, in 1541 when returning to Spain. Upon taking Cuzco, the capital of the empire, Pizarro provided a municipal government for the city, and encouraged its settlement by liberal grants of lands and houses. On 5 Sept., 1538, Bishop Valverde laid the foundations of the cathedral, and later a Dominican monastery was erected on the site of the Incaic temple of the sun, a nunnery was established, and several churches and monasteries built. The Dominicans, the Brothers of Mercy, and other missionaries actively engaged in propagating the Faith among the natives. Besides the priests that Pizarro was required to take in his own vessels, the succeeding ships brought additional numbers of missionaries, who devoted themselves earnestly and disinterestedly to the task of spreading the religion of Christ among the Indians. Their conduct towards them was in marked contrast to that of the conquerers, whose thirst for gold was never satiated, and who having ransacked the villages and stripped the temples of their gold and silver ornaments, had enslaved the Indians, forcing them to work in the mines for their benefit.
At the outset and for several years thereafter the missionaries had to labour under almost unsurmountable obstacles, such as the uprising of the Inca Manco (a brother of Atahualpa, whom Pizarro had placed on the vacant throne) and the first civil wars among the conquerors themselves. These culminated in the execution of Diego de Almagro (1538) by order of Pizarro, and the assassination of the latter by the former's son, and were followed by other no less bloody conflicts between Cristobal Vaca de Castro (the newly appointed governor) and Almagro's son (1543), and Gonzalo Pizarro, and Blasco Nunez de Vela, the first viceroy (1544-45). The news of this, the most formidable rebellion that had so far been recorded in the history of Spain, caused a great sensation at the Court. Father Pedro de la Gasca was selected for the delicate task of pacifying the colony. Provided with unbounded powers, Gasca reached Peru in July, 1546, and scarcely three years had elapsed when he accomplished the great object of his mission. Having restored peace, his next step was to ameliorate the condition of oppressed natives, in doing which he went farther than was agreeable to the wishes of the colonists. Other reforms were introduced by the far-seeing priest, thus placing the administration upon a sound basis and facilitating a more stable and orderly government by his successors. Upon his return to Spain he was raised to the Bishopric of Palencia, which diocese he administered until 1561, when he was promoted to the vacant See of Sigüenza. He died in 1567 at the age of seventy-one. Unfortunately, the disturbances of the country were renewed on the departure of Gasca. The most serious uprising was that of Francisco Fernandez Girón (1550-54) during the regime of the second viceroy, Antonio de Mendoza. Girón's execution (Dec. 1554) put an end to the last of the civil wars among the conquerors; and through the conciliatory and energetic measures of Andres Hurtado de Mendoza, the third viceroy, the county was at last pacified, and the authority of Spain firmly established.
The Dominicans were the first ministers of the Gospel to come to Peru, and did splendid and efficient work in Christianizing the natives. They built many churches, monasteries, convents, and colleges, and acquired considerable prominence in ecclesiastical matters during the seventeenth century. Saint Rose of Lima (1586-1617), the patron of the Peruvian capital, was educated in one of their nunneries, and lived there until her death. The Franciscan fathers were also among the pioneer missionaries of Peru, and were prominent for their unceasing labours in the remotest wilds of South America. One of them, Saint Francis Solanus, made a journey from Peru to the Paraguayan Chaco, preaching to the tribes in their own dialects (1588-89). The Franciscan churches and buildings are among the handsomest in the country. Likewise, the good work of the Order of Saint Augustine stands high in the annals of Peruvian church history. Of the several temples and convents erected by the order during the viceroyalty, the church of Our Lady of Mercy is one of the most attractive in Lima. In 1567, at the earnest request of Philip II, St. Francis Borgia, then General of the Society of Jesus, sent the first Jesuits to Peru under Father Geronimo Ruiz Portillo, who with his six companions arrived at Callao on 28 March, 1568, and entered Lima on 1 April. As in Paraguay and other parts of South America, the work of the Jesuits in Peru was most effective in propagating the faith among the Indians as well as educating them. After establishing a convent, a seminary, and a church in Lima, they built temples and schools in almost all the towns. At Juli, on the shores of Titicaca Lake, they founded a training school for missionaries (1577), where the novices were taught the native dialects. At that time the first printing press in South America was introduced by the order. Among their number were several of the most famous educators, historians, scientists, geographers, naturalists, and literary men of the period. Their educational institutions soon became renowned, not only in the American colonies, but also in Spain and Europe. The great and redeeming work of the Jesuits was flourishing when the decree of Charles III of 1769, ordering their expulsion from the Spanish domains, reached Peru and was executed by the Viceroy Manuel de Amat.
The Dominican Geronimo de Loayza, first Bishop of Lima (1546-1575) was succeeded by Saint Toribio de Mogrovejo (1538-1606). Nominated to the See of Lima in 1578, he entered that capital on 24 May, 1581. He learned the Quichua language thoroughly in order to find out for himself the real condition and actual wants of the Indians, whose interests he protected and promoted with the greatest zeal and care. Such was his activity that within comparatively few years he held fourteen synods and three councils, through which many beneficial reforms were instituted; and personally visited twice the whole territory under his jurisdiction, comprising at that time the greater portion of the South American continent. These tours of inspection he made on foot and accompanied only by two of his secretaries. He had scarcely started on his third journey when death surprised him on 23 March, 1606. Among other works which stand as a lasting monument to his memory are the Seminary of Saint Toribio and the Convent of Santa Clara in Lima. The Holy Office was established in Peru in 1570, during the regime of the viceroy Francisco de Toledo, the tribunal of the Inquisition sitting at Lima and extending its jurisdiction over the Captaincy-General of Chile, the Presidency of Quito, the Viceroyalty of Buenos Ayres, and part of the Viceroyalty of New Granada. It was abolished on 23 Sept. 1813, when the Viceroy Abascal enforced the order to that effect, enacted by the Cortes of Cadiz on 22 Feb. of the same year. But shortly after Ferdinand VII was restored to the throne of Spain, the inquisition was re-established in Peru (16 January, 1815) and operated until its definite abolition in 1820, when the struggle for freedom had assumed full sway. By an express provision, the jurisdiction of the Holy Office never comprised the Indians, who continued under the authority of the bishops and the ordinary courts.
For nearly three centuries, Peru was ruled by thirty-eight viceroys, or, in their stead, the government was temporarily exercised by the Audiencia Real of Lima, founded in 1544. As the representative of the King of Spain the viceroy was vested with almost absolute powers, and besides his executive functions he discharged those of Vice-Patron of the Church, President of the Audiencia, captain-general of the army, and Superintendent of the Royal Exchequer. The movement for emancipation in Peru began early in the nineteenth century, but the first attempts were repressed with considerable severity, and it was not until 28 July, 1821, that independence was declared. The defeat of the royalists at the battle of Ayacucho (9 Dec., 1824) put an end to the Spanish rule. Under the independent government, the executive assumed the same rights of patronage vested in the viceroy, and the five different constitutions adopted since the establishment of the republic recognized the Roman Catholic religion as the official church of the country with exclusion of any other.
The last census of Peru was taken in 1876, hence the present population of the republic is known only approximately. According to the enumeration of that year, the number of inhabitants was 2,676,000. Recent estimates have, however been made (1906) that show the population to have increased to 3,547,829. Of this total fifty per cent. Is formed by Indians; fifteen per cent. By whites, mostly the descendants of Spaniards; three percent by negroes; one per cent. By Chinese and Japanese; and the remaining thirty-one per cent. By the offspring of intermarriage between the different races. According to the "Annuario Ecclesiastico" of Rome (1909), the Catholic population of Peru is 3,133,830, distributed as follows among the various dioceses: Lima, 606,900; Arequipa, 270,460; Ayacucho, 200,610; Chachapoyas, or Maynas, 95,370; Cuzco, 480,680; Huánuco, 288,100; Huaraz, 350,000; Puno, 260,810; Trujillo, 580,900.
Ecclesiastical divisions
The ecclesiastical Province of Peru comprises: one archdiocese, Lima, erected in 1534 and raised to metropolitan rank in 1546; nine suffragan dioceses, enumerated in order of seniority: Cuzco, 1536; Arequipa, 1609; Ayacucho, formerly Huamanga, 1615; Trujillo, 1616; Chachapoyas or Maynas, 1843; Huánuco 1865; Puno, 1865; Huaraz, 1900; and three prefectures Apostolic: San Leon de Amazonas, 1900; San Francisco del Ucayali, 1900; and Santo Domingo del Urubamba, 1900. The cathedral and episcopal residences are situated in the capital city of Lima. There are 66 parish churches in the Archdiocese of Lima, 85 in Cuzco, 71 in Arequipa, 102 in Trujillo, 87 in Ayacucho, 44 in Chachapoyas, 58 in Huánuco, 52 in Puno, and 48 in Huaraz. The number of additional churches and public chapels is perhaps about three times this number, as each parish has three or four churches besides the parish church. Then number of secular priests corresponds to the number of parishes, approximately one-fourth of the entire number, when the number of assistant parish priests, chaplains, and priests without regular appointments are taken into consideration. The religious orders, both male and female, are well represented. In the Archdiocese of Lima the Franciscans have three convents, and the Lazarists, Redemptorists, Fathers of the Sacred Hearts of Jesus and Mary, Jesuits, Mercedarians, Augustinians, and Fathers of St. Camillus one each. Among the women, the Tertiaries of St. Francis have five convents; the Sisters of St. Joseph of Cluny four; the Dominicans, Carmelites, Conceptionists, Salesians, Religious of the Sacred Heart, and the SacredHearts of Jesus and Mary two each; the Poor Clares, Bernardines, Capuchinesses, and Augustinians one each.
In the various dioceses many religious houses are to be found. Cuzco: Franciscans two, Dominicans, Mercedarians, Poor Clares, Carmelites, Dominican nuns, Sisters of the Sacred Hearts of Jesus and Mary one each; Trujillo: Franciscans two, Lazarists, Conceptionists, Carmelites, Poor Clares, Tertiaries of St. Dominic one each; Ayacucho: Redemptorists Franciscans, Tertiaries of St. Francis (women), Conceptionists one each; Huánuco: Franciscans, Sisters of Our Lady of Lourdes, Tertiaries of St. Francis (women) one each. The Dioceses of Chachapoyas and Puno have no religious houses. The three prefectures Apostolic in the north, centre, and south of the republic, are under the care of the Augustinians, Franciscans, and Dominicans, who work principally for the conversion of the infidel native tribes. The Government allows a small subsidy for the maintenance of these missions, but their greatest source of income is derived from the "Propagación de la Fe en el Oriente del Perú". This pious association has spread over the whole republic and collects the contributions of the faithful, which are, relatively speaking, very abundant. Each diocese has its own diocesan seminary for the education of its priests. Franciscans are in charge of the seminaries of the dioceses of Cuzco and Ayacucho, the Lazarists of those of Trujillo and Arequipa, the Fathers of the Sacred Hearts of Jesus and Mary, of that of Huaraz and the rest are under the care of the seculars. The Government does not claim supervision over the seminaries, which are under the control of the respective bishops.
There are some thirty hospitals in Peru administered by various charitable societies, one old people's home, one orphan asylum, and several congregations especially dedicated to charitable works, besides a great number of private associations devoted to the work of gratuitous teaching, visiting the sick poor in their homes, legalizing illicit unions, etc.
The constitution, promulgated on 10 Dec., 1860, expressly provides that the nation profess the Roman Catholic religion; that the State protect it and does not permit the public exercise of any other (Art. 4). There is, however, no interference in personal religious beliefs, and there are Protestant churches in the republic. Under the Organic Law of 17 Sept., 1857 (Arts. 49-54), the prefects of departments are given certain supervisory powers over ecclesiastical affairs connected with the national patronage. Article 94 of the Constitution, on the duties of the president of the republic, establishes that the chief magistrate shall: exercise the ecclesiastical patronage according to law; nominate for archbishops and bishops, with the approval of Congress, those who have been chosen according to law; nominate church dignitaries, canons, curates, and incumbents of ecclesiastical benefices; conclude concordats with the Apostolic See, according to instructions given by Congress; grant or refuse, with the assent of Congress, passage to decrees of councils, or pontifical Bulls, Briefs, and Rescripts; but in case that these affect matters in litigation, the supreme court of justice of the republic must be previously heard.
Article 1358 of the Civil Code in force, under which the Church and religious orders were prohibited from disposing of their property without the consent of the Government, was repealed, 30 September, 1901. Hence the Church in Peru, as a juridical entity, can acquire and possess property of all kinds, as well as contract obligations and exercise civil or criminal action, according to the statutes of the country, the concordat, and the ecclesiastic canons and discipline. Temples and all places of worship are exempt from taxation, but other church property yielding a revenue of $100 or more is subject to the ecclesiastical tax according to the Regulation of 20 December, 1886. Arts. 83 to 94 of the Civil Code refer to clergymen and religious, containing a definition of who are such; the qualifications necessary for the profession; their exemption from public services; the recovery of civil rights by religious upon their secularization, etc. The religious orders are governed by the Regulations for Regulars (Reglamento de Regulares), approved by Resolution of 12 Jan., 1872. Although the modern law obliges all citizens to military duty, there has never been a case where it has been applied to priests or seminarists. No special exemption is granted to clerics in regard to trials; they are tried in the public courts, civil or criminal, as the case may be. There is no law enforcing the observance of holy days, although in the capital a particular ordinance exists which requires that stores be closed on Sundays and Holy Days. Processions and other public acts of worship may be held without interference from the Government. The administration of the different branches of the Church in Peru, in so far as the national patronage is concerned, is entrusted to the Minister of Justice, Worship, and Public Instruction. The fiscal budget assigns the sum of $100,000 for the maintenance of the Church, including the salaries of prelates, rectors, etc.
Wills and testaments
The procedure that obtains in Peru is similar to that in force in Spain, being based upon the Roman law. According to the Civil Code, wills may be either open or closed. An open will (testamento abierto) may be executed in a public instrument, i.e. before a notary public, in a private document, or verbally (Arts. 651-656). There are, besides, special forms of wills, such as the military, the maritime, and others, in which on account of the unusual circumstances attending upon each particular case, the ordinary formalities of law are dispensed with, and others of a less restrictive nature prescribed instead. (Arts. 674-681). A closed will (testamento cerrado) must be duly sealed by the testator himself. A foreigner owning property in Peru must testate according to the provisions of the Civil Code (Art. 692); and if he have an estate abroad he may dispose of it by will executed in accordance with the laws of the country wherein such estate may be located, or with those of his native land (Art. 693), provided he have no rightful heir or heirs in Peru (Art. 695). The substantive law governing wills and testaments, succession, etc. is contained in Arts. 651 to 954 of the Civil Code.
Cemeteries are under the authority of charitable associations and the parish priests. Under the Resolutions of 20 November, 1868 and 19 January, 1869, the Municipal Councils of the republic are instructed to establish and maintain laic cemeteries for the burial of persons not belonging to the Catholic Church.
The Peruvian Civil Code expressly prescribes that marriages in the republic must be performed with the formalities established by the Council of Trent; but in order to enable non-Catholics to marry in the country a law was enacted on 23 Dec., 1897, empowering the Alcaldes (mayors) of the Provincial Councils to solemnize marriages. Divorce in Peru, as established by Arts. 191 seq. Of the Civil Code is not absolute, i.e., does not terminate the bond of union. Marriage can only be nullified through the regular ecclesiastical procedure, if by reason of canonical disabilities, or through the ordinary courts of justice, if on account of civil impediments. Sec. III of the Civil Code (Arts. 120-217) is devoted to the subject of matrimony, including divorce.
Education in Peru is a national institution under the Department of Justice, Public Instruction, and Worship, but is also given by private establishments, of which there are several maintained by religious orders. It is divided into primary, secondary, and academic. Primary instruction was, until 1905, when the new public education law went into effect, in the hands of the municipalities, but in view of their limited resources the national Government found it necessary to take charge of it. It is free and compulsory and is given in about 2500 public schools, with 3105 teachers, and an attendance of 162,298 pupils (1909). Secondary education is furnished by thirty government colleges and several private institutions. Academic instruction is afforded by the universities of the republic. Foremost among them is the University of St. Mark, founded at Lima in 1574, which has faculties of theology, law, medicine, letters, sciences, and political economy. There are also the Universities of Saint Thomas of Cuzco, Saint Thomas of Trujillo, and Saint Augustine of Arequipa. Normal, agricultural, and manual training schools are largely attended.
LORENTE, Historia del Peru (Lima, 1863-76); PRESCOTT, History of the Conquest of Peru (Boston 1859); RAIMONDI, El Peru (Lima, 1890-1902); BERMUDEZ, Anales de la Catedral de Lima (Lima, 1903); ENOCK, The Andes and the Amazon (London, 1908); IDEM, Peru (New York, 1908); WRIGHT, The Old and New Peru (Philadelphia, 1908); GARLAND, Peru in 1906 (Lima, 1907); SEEBEE, Notes on Peru (London, 1901); Bulletin of the Pan-American Union (August, 1910).
APA citation. Moreno-Lacalle, J. (1911). Peru. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 26, 2010 from New Advent: http://www.newadvent.org/cathen/11732b.htm
MLA citation. Moreno-Lacalle, Julian. "Peru." The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 26 Apr. 2010 <http://www.newadvent.org/cathen/11732b.htm>.
Transcription. This article was transcribed for New Advent by John Looby.
Ecclesiastical approbation. Nihil Obstat. February 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.


Milorganite: The Essence of Earth Day
It's fitting that Wisconsin, the origin of Earth Day, is home to the world’s longest-running and nation’s largest recycling program: Milorganite.
Earth Day, which began in 1970 at the prompting of then Wisconsin U.S. Senator Gaylord Nelson, evokes images of volunteers clearing debris from shorelines, elementary school students planting trees, and communities collecting hazardous materials from homeowners to protect land and water. Earth Day was the birth of the modern environmental movement.
But how does Milorganite—a fertilizer—fit into Earth Day’s focus on environmental stewardship?
“I’m sure most people don’t think of fertilizer and environmental stewardship as being related. Actually, most would say they’re at odds with each other,” said Milorganite Director of Marketing, Jeff Spence. “But when you’re talking about Milorganite, they’re definitely related.”
Spence is referring to the Milwaukee Metropolitan Sewerage District’s (MMSD) production of Milorganite, a slow-release nitrogen fertilizer. Nutrients are reclaimed from wastewater using large-scale processes that mimic nature. Through research conducted in the early 1900s, it was found that the resulting product was useful as a fertilizer and safe to use on lawns and gardens. “It’s a form of recycling we normally wouldn’t think about,” added Spence.
“In 2016, Milorganite celebrated its 90th anniversary of commercial production,” said Spence. “We’re proud to have been stewards of the environment long before it was even a concept. Here we’ve been doing it for over nine decades.” And in those 90 years nearly 9.8 billion—that’s with a “B”—pounds of nutrient-rich material has been diverted from landfill to re-use.
“In recognizing Earth Day and participating in activities that promote a cleaner environment, we should also remember how bad things were more than 100 years ago. In the early 1900s, Milwaukee’s waterways were essentially open sewers. There was even talk of building a plank road over the Milwaukee River to simply hide the problem,” explained Spence. Another solution was to literally flush the river into the lake periodically, pushing the problem farther downstream, but not really addressing it.
“We encourage everyone to do their part in protecting the environment. It’s something we need to consider every day, not just on Earth Day. Stewardship is a habit. Little things like recycling as much paper, cans and bottles as possible make a difference. Or in the case of Milorganite production, using more renewable energy on a major scale and reducing waste,” concluded Spence. “And, yes, using products to maintain your lawn that doesn’t harm the environment, like Milorganite, is another habit homeowners can feel good about.”
About Milorganite: Celebrating over 90 years of production, is one of the world’s largest and nation’s oldest running recycling programs. Headquartered in Milwaukee, Wisconsin, Milorganite products are manufactured and marketed by the Milwaukee Metropolitan Sewerage District (MMSD), a regional government agency that provides water reclamation and flood management services for about 1.1 million customers in 28 communities in the Greater Milwaukee Area. Since 1926 Milorganite has been a world leader in supplying slow-release nitrogen fertilizer for professional and residential use. While revenue generated through the sale of Milorganite products does not make up for the entire cost to produce and market, our belief in beneficial reuse and recycling makes producing our value-added products the clear choice.
There’s a Shortage of Milorganite
Maintaining Clean Waterways Starts in Your Yard


Man found dead behind Staten Island high school
By Thomas Tracy
Cops found a dead body in a field behind New Dorp High School in Staten Island Wednesday, officials said. (Rose Abuin / New York Daily News)
A man was found dead in a field behind a Staten Island high school Wednesday, police said.
The grim discovery was made about 11:30 a.m. in Miller Field behind New Dorp High School on the New Dorp Lane side of the greenspace, authorities said.
The 48-year-old man’s name was not immediately disclosed.
An autopsy has been slated to determine how he died.


Driving Today
U.S. Grand Prix in Trouble … Again
The effort to create a viable Formula 1 race in the U.S. seems star-crossed.
From the Editors of Driving Today
Don’t say we didn’t tell you this was coming. Media reports now indicate that the organizers of the proposed 2012 U.S. Grand Prix, which was destined for a racing facility on the outskirts of Austin, Texas, have just one week to come to an agreement with Formula 1 honcho Bernie Ecclestone, or they can go whistle Dixie. The publicity machine behind the new Circuit of the Americas has been thumping the tub for the F1 race for months now, but the intractable Ecclestone, who doesn’t feel like he has to mince words, has been very direct on the subject.
“It’s all very simple; they don’t have the money,” said Ecclestone to the Associated Press. “We don’t have a contract. If they want to come back to us, if it’s not signed before the end of next week, I suppose it won’t be on the calendar next year.”
That’s about as clear as it can be, and to his credit, Ecclestone is anything if not predictable. If you don’t have the money to get his blessing for a Formula 1 race, you might as well not waste your time talking to him about it. He wants significant guarantees, he wants to see the color of your money and he doesn’t suffer fools easily. The World Motor Sport Council, which happens to be heavily influenced by Ecclestone, will have its next meeting on December 7, so if the Circuit of the Americas has any real hope of staging an F1 race next year, it better get its ducks (and dollars) in a row pretty darn quickly.
From our vantage point, the chances are slim. The Circuit of the Americas’ bid for a Grand Prix is even messier than most F1 deals. Former race driver and current promoter Tavo Hellmund was the guy who originally had what at least appeared to be a deal to stage a U.S. Grand Prix in Austin, which happens to be his hometown. But friction between him and the big-money guys -- like billionaire Red McCombs -- quickly put the whole thing in jeopardy, and the FIA decided to scrap the pact with Hellmund, trolling for higher stakes. The organization might get a bigger payday, but the race is very unlikely to take place in 2012. There’s a higher probability it will make the 2013 schedule, but we wouldn’t bet the farm on that, either.
http://www.drivingtoday.com/athomenet/news_this_week/2011-11-22-5155-racing/index.html
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Paul McCartney Announces ‘Egypt Station: Explorer’s Edition’ LP
Paul McCartney has announced a new, expanded release of his chart-topping 2018 album, Egypt Station. Titled Egypt Station - Explorer’s Edition, the double LP is due on May 17.
While all of the songs comprising the new release have previously appeared on various other editions -- including the Traveller’s Edition and a Target exclusive -- the Explorer’s Edition assembles all of the material together into one release that encompasses everything related to Egypt Station.
Bonus tracks include the surprise studio single “Get Enough,” and live performances captured at stops such as Abbey Road Studios, the Cavern and Grand Central Station.
You can see the track listing below.
The original Egypt Station album was released in September last year and gave McCartney his first No. 1 album in more than 30 years. It was met with high praise, and earned a spot on UCR's list of the best albums of the year.
Egypt Station - Explorer's Edition arrives shortly before the North American leg of McCartney's Freshen Up tour. The trek will see the former Beatle voyage across the country, with New Orleans, Las Vegas and Los Angeles among his many stops.
Paul McCartney, 'Egypt Station - Explorer's Edition' Track Listing:
Disc 1 - 'Egypt Station'
01. "Opening Station"
02. "I Don't Know"
03. "Come On to Me"
04. "Happy with You"
05. "Who Cares"
06. "Fuh You"
07. "Confidante"
08. "People Want Peace"
09. "Hand in Hand"
10. "Dominoes"
11. "Back in Brazil"
12. "Do It Now"
13. "Caesar Rock"
14. "Despite Repeated Warnings"
15. "Station II"
16. "Hunt You Down/Naked/C-Link"
Disc 2 - 'Egypt Station II'
01. "Get Started"
02. "Nothing For Free"
03. "Frank Sinatra’s Party"
04. "Sixty Second Street"
05. "Who Cares" (Full Length)
06. "Get Enough"
07. "Come On To Me" (Live at Abbey Road Studios)
08. "Fuh You" (Live at The Cavern]
09. "Confidante" (Live at LIPA)
10. "Who Cares" (Live at Grand Central Station)
Beatles Solo Albums Ranked
You Think You Know the Beatles?
Next: Top 10 Wings Songs
Source: Paul McCartney Announces ‘Egypt Station: Explorer’s Edition’ LP
Filed Under: Paul McCartney


Coating Industry Loses a Leader
"A consummate professional with a big warm heart" is just one of the tributes being paid to Scott B. Rice, a KTA-Tator Inc. vice president who was killed Monday (Sept. 9) in an automobile crash near Pittsburgh, PA.
Mr. Rice, 53, Vice President and Corporate Business Development Manager of Pittsburgh-based KTA, was driving on Interstate 79 early Monday with his wife, Cindy, when dual tires from a truck in the oncoming lane came off the vehicle and slammed into the Rices' car.
Photos: KTA-Tator
KTA-Tator vice president Scott Rice was killed in the crash. His wife, Cindy, Steel Group Business Development/Project Manager for KTA, was injured.
Mr. Rice was killed instantly, according to KTA-Tator officials. Cindy Rice, Steel Group Business Development/Project Manager for KTA, was hospitalized overnight and treated for lacerations.
'Respected Professional, Dear Friend'
"Scott has worked in the coatings industry for over 30 years," said KTA-Tator president Kenneth Trimber.
"Those at KTA who had the pleasure of working with Scott for over 20 years have lost a very dear friend. He was very active in both NACE and SSPC and was a well-known and respected professional.
"He will be sorely missed by all who knew him."
In addition to his wife, Mr. Rice is survived by four children—Rob, Jaimie, Kristyn, and Jon—ranging in age from 21 to 27. The Rices' first grandchild is due in the spring of 2015.
Distinguished Career
Mr. Rice served in a variety of administrative, technical, and management capacities in his decades with KTA. His positions included overall management of the various design- and construction-phase coating consulting and inspection services provided to diverse clients nationwide.
Mr. Rice provided project management, coatings consulting, technical support, and inspection services on various projects involving bridges, locks and dams, tanks, and architectural structures. He was Coatings Group Manager of KTA before his most recent position.
KTA-Tator Inc. president Kenneth Trimber said Scott Rice would be "sorely missed by all who knew him." Mr. Rice had been with KTA more than 20 years.
As Vice President of Business Development and Marketing, Mr. Rice was responsible for the company's nationwide business development effort, which included serving as mentor to corporate staff, facilitating multi-disciplinary proposal efforts, and representing KTA at national conferences.
He held a bachelor of science degree in Earth Science from Clarion University of Pennsylvania.
Arrangements and Memories
Arrangements are being handled by the Schellhaas Funeral Home, 5864 Heckert Road, Bakerstown, PA, 15007, 724-443-1505.
Friends and family may call from 6 to 8 p.m. today (Sept. 11) and from 2 to 4 p.m. and 6 to 8 p.m. Friday (Sept. 12). A funeral service will be held at 1:30 p.m. Saturday (Sept. 13) at Bakerstown United Methodist Church, 5760 William Flynn, Gibsonia, PA, 15044, 724-443-3184.
Friends, co-workers and colleagues are invited to post condolences and memories about Mr. Rice at a new memorial page on KTA's website.
Tributes posted on that page recall Mr. Rice as a "wonderful boss, a great friend and teacher" and a "consummate professional with a big warm heart." Another said of the Rices: "You would be hard pressed to find two more positive and outgoing people."
A memorial fund for Mr. Rice's family has been established through PNC Bank. Donations may be made to the Scott B. Rice Family Memorial Fund, c/o KTA-Tator Inc., 115 Technology Drive, Pittsburgh, PA 15275, 412-788-1300.
Tagged categories: Good Technical Practice; KTA-Tator; Marine Coatings; Obituaries; Personnel; Protective Coatings


Obama Will Reform Spy Programs But Won't Call Snowden a Patriot
Filed to:NSA
President Obama announced a series of reforms to the country's surveillance practices on Friday at his first full press conference in nearly three months. The actions the administration is taking are many, and there's still a lot that's up in the air. One thing's for sure, though. Obama does not think Edward Snowden deserves any credit.
The major thrust of the president's new plan includes reviewing how the system currently works and reforming it. This is good! Obama plans to start with section 215 of the Patriot Act which gives the government broader authority to access so-called "metadata" like phone records. The president also plans to work with Congress to reform how the secret courts set up by the Foreign Intelligence Surveillance Act work. The broad strokes of that plan include introducing an "adversarial" (read: privacy-defending) party into the proceedings.
The reforms should also have a macroscopic effect. In addition to these specific reforms, Obama says he's calling for more transparency from folks like the Justice Department and the intelligence community. He's also setting up a group of outside experts to review the country's surveillance efforts. "Given the history of abuse by governments, it's right to ask questions about surveillance, particularly as technology is reshaping every aspect of our lives," Obama said. "It's not enough for me as president to have confidence in these programs. The American people need to have confidence in them, as well."
How to Pick Your Battles in the War Against Transparency
Are you worried about Barack Obama reading all your emails and listening to all your phone calls?…
Speaking of the American people, there's one citizen who just won't go away: Edward Snowden. After Obama's initial statement, NBC News' chief White House correspondent Chuck Todd jumped up with a question about the president's opinion of the whistleblower who remains in Russia, where he's sought political asylum, and remains wanted for three felonies in this country. Todd made the point that a lot of these reforms come after Snowden leaked documents detailing the NSA overzealous surveillance programs, an act that many people believe to be highly patriotic. Not the president, who said unequivocably, "No, I don't think Mr. Snowden was a patriot."
NSA Whistleblower: "Truth Is Coming, and It Cannot Be Stopped"
NSA whistleblower Edward Snowden is one of the most wanted men on the planet, both by folks that…
Well, whether Obama likes it or not, history will be the judge of whether Edward Snowden is a hero or a villain, and if public opinion is any guide, it sure is looking like the former is more likely. But that doesn't mean Obama's the villain! The president says that these reforms were all planned well before Snowden's leak. And if the leak hadn't happened, we would've ended up in the same place, he said.
Why Congress Must Investigate NSA's Unconstitutional Spying
In the past couple of weeks, the NSA has, unsurprisingly, responded with a series of secret…
For lack of a better cliché, that's easy for him to say. [The Washington Post, Reuters]


Eddie Goldman Leonard Floyd Roquan Smith Akiem Hicks John Fox Chuck Pagano Matt Nagy John Harbaugh Andrew Luck Bruce Arians Eddie Jackson Kyle Fuller Khalil Mack Ryan Pace Mitch Trubisky Cody Parkey Sports Professional football Football Coaching NFL football Sports team management changes Sports transactions Sports business NFL Playoffs
Denver Broncos Indianapolis Colts Chicago Bears Baltimore Ravens Arizona Cardinals Washington Redskins
Bears hire Pagano as defensive coordinator to replace Fangio
By ANDREW SELIGMAN - Feb. 13, 2019 04:38 AM EST
FILE - In this Dec. 3, 2017, file photo, then-Indianapolis Colts coach Chuck Pagano calls out encouragement during the first half of the team's NFL football game against the Jacksonville Jaguars in Jacksonville, Fla. The Bears hired former Colts coach Pagano to replace Vic Fangio as defensive coordinator Friday, Jan. 11, 2019, hoping he can help them build on what they accomplished this season. Pagano inherits one of the NFL’s stingiest defenses after Fangio left to take the Denver Broncos’ head coaching job. (AP Photo/Phelan M. Ebenhack, File)
LAKE FOREST, Ill. (AP) — The Chicago Bears rode a dominant defense to the NFC North championship in a breakout season. They hope to keep it going with a new coordinator.
The Bears hired former Indianapolis Colts coach Chuck Pagano to replace Vic Fangio on Friday, hoping he can help them build on what they accomplished this season.
Pagano inherits one of the NFL's stingiest defenses after Fangio left to take the Denver Broncos' head coaching job. He will get to work with one of the league's best pass rushers in Khalil Mack as well as two other All-Pros in cornerback Kyle Fuller and safety Eddie Jackson.
Pagano led Indianapolis to a 53-43 record and two AFC South championships from 2012 to 2017. He was forced to take a leave of absence early in his first season to get treated for leukemia. With offensive coordinator Bruce Arians serving as interim head coach, the Colts went 9-3 in his absence after a 1-2 start.
They won 11 games and made the playoffs in each of Pagano's first three seasons before injuries to quarterback Andrew Luck took a toll. Before taking the Indianapolis job, he spent four seasons under John Harbaugh in Baltimore — as secondary coach from 2008 to 2010 and defensive coordinator in 2011, when the Ravens went 12-4 and ranked third in total defense.
Pagano was a consultant for the NFL last season.
"He is a great teacher with an aggressive mentality that fits our style of football," coach Matt Nagy said. "He is a man of high character and has a passion for the game that will no doubt add to the culture we have already started building at Halas Hall."
The Bears went 12-4 in their first season under Nagy after four straight last-place finishes and made the playoffs for the first time in eight years. They finished with their best record since the 2006 team went 13-3 and reached the Super Bowl.
The season ended on a gut-wrenching note when Cody Parkey's potential winning field goal hit the left upright and crossbar in the closing seconds of a 16-15 wild-card loss to the defending Super Bowl champion Philadelphia Eagles.
In four seasons, Fangio helped transform a defense that ranked among the worst in franchise history. Now, he finally has a head coaching job after 32 years as an assistant in the NFL.
Like Fangio, Pagano has experience running 3-4 defenses. He also figures to have plenty of autonomy, with Nagy focused on the development of the offense and quarterback Mitchell Trubisky.
Chicago already had a top-10 defense when general manager Ryan Pace swung a blockbuster trade for Mack just before the start of the season. That move showed just how serious the Bears were about making a jump after going 14-34 in three seasons under former coach John Fox.
The defense jumped to a different level with Mack drawing double teams, Fuller and Jackson emerging, and Pro Bowl defensive end Akiem Hicks wreaking havoc. Linebacker Roquan Smith showed star potential after being drafted with the No. 8 overall pick. Linebacker Leonard Floyd and defensive tackle Eddie Goldman had solid seasons, and it all added up to this.
Chicago led the NFL with 36 takeaways and 27 interceptions, a huge change after three straight years with a franchise-worst eight interceptions. The Bears gave up a league-low 17.7 points per game and 1,280 yards rushing — a franchise-low for a 16-game season. They also ranked third in total defense and tied for third with 50 sacks.
Mack led the team with 12 1/2 sacks and tied for third in NFL with six forced fumbles. And Fuller tied for the league lead with seven sacks.


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Faces of UMSI: Fernando Carretero
Fernando CarreteroCROP.jpg
Fernando Carretero has been interested in computers since he watched his step dad build him one as a fifth grader. When he got into his dream school, University of Michigan, he intended to graduate with a degree in computer science from LSA. But after taking SI 110, he changed his academic plan and is now pursuing his Bachelor of Science in Information at UMSI.
Fernando grew up in Mason, Michigan aware of the many educational options available to him in state. “I had always wanted to come [to University of Michigan]” Fernando said. “I thought it was much more cozy and homey here in Ann Arbor”
Fernando got a head start at University of Michigan when he participated in M-STEM Academies as a rising freshman. Fernando and about one hundred other students lived on campus and took classes that would mirror their first semester over the summer. “I knew one hundred people going into college which definitely helped,” Fernando said.
Fernando puts a lot of pressure on himself as a student, and has done so since he was in high school. “I had always felt a lot of pressure to make my mom proud” Fernando said. Fernando’s mother went to Libre Universidad in Colombia, but Fernando and his sister are the first generation in his family to earn a college education in the United States.
When he was still pursuing Electrical Engineering and Computer Science (EECS), Fernando joined SHPE, the Society of Hispanic Professional Engineers. Though Fernando is no longer on the EECS track, he is now on the Executive Board of SHPE, and benefits from an engineering mindset.
Each Friday SHPE hosts “Familia Fridays,” events that provide networking opportunities for SHPE members. SHPE also does a volunteer trip abroad each year. This year, they’re going to Guatemala for the second time since Fernando joined. “We did a five day boot camp where we taught high school students basic principles of electrical engineering and the whole engineering mindset, how to solve problems, and how to make a difference in your community,” Fernando said. “It was really rewarding.”
As an incoming freshman Fernando asked his advisor if there were any computer science classes that were not computation or hard coding focused, and his advisor suggested SI 110. At the time Fernando was struggling with feeling like he was competing with, instead of learning from, his peers. Once Fernando understood what information science was, he realized the field aligned with his goals.
Fernando put a lot of pressure on himself to make A’s and wanted to shift his focus to learning. He decided to apply to UMSI, and he got in. “I’m enjoying school a lot more than I was before,” Fernando said. “I’d say that SI cares a lot about you as a student.” Fernando also serves as an Information mentor for UMSI, helping other students find their paths to UMSI.
Fernando is on the user experience track of the BSI program. “I think one of the things that really resonated with me about UX was the whole process of going from looking at a problem to delivering a solution in the form of some sort of a design.” Fernando said. He is very interested in user research, and feels it builds upon his prior research experience in the astronomy department as a sophomore. “I really like learning the different methodologies that go into coming to a concrete solution,” he said.
In the summer of 2018 Fernando worked as Junior Design Intern for a tech start-up called Polished Pixels in Sydney, Australia. There he was responsible for website development. “I always wanted to go abroad sometime in college and I was like why not hit two birds with one stone,” Fernando said.
Fernando is also interested in fashion, particularly shoes. He aspires to someday merge his abilities in UX with his passion for shoe design.
In the summer of 2019 Fernando will work for Ford doing product design. Fernando discovered the opportunity through SHPE. “It’s hard sometimes to put yourself ahead of your peers and success within minority groups is challenging sometimes, but it's important to see that hidden talent,” Fernando said.


The false pope took the opportunity to engage in some cheap 1960s' polemics against the traditionalists in his sect -- the usual "museum" talk, but this time sprinkled with "ashes":
When I hear [Benedict XVI] speak, I become strong. I hear this history of the Church, which is not something like a museum, tradition. No, tradition is like a root which gives us the juice to grow and so you would become like roots, no! You flower, you grow, you give fruit, and you are the seeds that are the roots of the other. The tradition of the Church is always in motion. In an interview made by Andrea Monda in L’Osservatore Romano a few days ago (do you read L’Osservatore Romano?) there was a situation of the musician Gustav Mahler that I liked so much. Speaking of tradition, he said that tradition is the guarantee of the future and not the keeper of ashes. It is not a museum. Tradition does not preserve ashes; the nostalgia of fundamentalists [is] to return to the ashes. No, tradition is the roots that guarantee the tree grows, flowers and gives fruit. I repeat with that piece by the Argentine poet I like so much: “All that the tree has in bloom comes from that which it has underground.”
Francis' entire theology consists of metaphors, sentimental greeting-card platitudes, modern psychology, and Judeo-Marxist ideology. There is no sense in dignifying this contemptuous drivel with a reasoned response. For a quick review of what Tradition actually is, let's move beyond metaphors and slogans and turn to an actual definition:
TRADITION (Lat. traditio, a giving-up, delivery). The sum of revealed doctrine which has not been committed to sacred Scripture (though it may have appeared in uninspired writing) but which has been handed down by a series of legitimate shepherds of the Church from age to age. As revelation it must have come to the Apostles directly from the lips of Christ or been handed down by the Apostles at the dictation of the Holy Ghost. More broadly the term is used for the sum of doctrine revealed either in Scripture or by word of mouth; so in 2 Thess. ii, 14: "Hold by the traditions you have learned, in word or in writing, from us." (Donald Attwater, ed., A Catholic Dictionary, 3rd. ed. [New York, NY: Macmillan Co., 1958], s.v. "Tradition")
Ironically, it is precisely the kind of theology that Francis subscribes to and promotes that has turned churches into mere museums -- or worse -- and confessionals into broom closets, as the people see no point in staying in the "Catholic Church" if it's basically the Green Party at Prayer, and with bad liturgy to boot. The most significant remarks in yesterday's press conference, however, were probably Francis' words on ecumenism. Drawing on a familiar theme, the Jesuit apostate said:
I always have this idea: Ecumenism is not reaching the end of the game, of the discussion. Ecumenism is walking together, walking together, praying together... The ecumenism of prayer. In history, we have the ecumenism of blood. When they killed Christians they did not ask: Are you Catholic? Are you Orthodox? Are you Lutheran? No, [they asked] are you Christian! And the blood mixed together. It is the ecumenism of witness. Another ecumenism, of prayer, of blood... and then the ecumenism of the poor, those that work together. That we must work to help the sick, the inferm [sic], for example, the people that are a little at the margin, below the poverty line, to help. “Matthew 25” is a beautiful ecumenical program, it comes from Jesus. To walk together: this is already Christian unity, but do not wait for theologians to agree to arrive at communion. Communion happens every day with prayer, with the memory of our martyrs, with works of charity and even of loving one another.
There is so much wrong with this, it's hard to know where to start. We've talked about this before, so we won't flesh it out too much, but this is just more of the same claptrap the world has been hearing for the last 50 years with nothing substantial (nothing good, that is) to show for it. We recall how in early 2017, the Vatican's official in charge of ecumenical relations, "Cardinal" Kurt Koch, had to admit that after all these decades of endless dialogue, the different parties are now at a point where they cannot even agree on why they're dialoguing in the first place:
Vatican Chief Ecumenist laments: No Consensus even on Goal of Ecumenism!
But, not to worry! Francis assures his hapless adherents that it's not about the goal anyway -- the way is the destination, you know. And besides, there's that "ecumenism of blood", you see, where "they" -- notice he didn't mention who! -- don't ask if the people they encounter are Catholic, Orthodox, Lutheran, or whatever. That's true. They probably don't ask if they're "Christian" either, but only if they're Muslim, followers of the religion of peace. And if not, off with their heads! Looks like Francis will soon discover an ecumenism with everyone who isn't Muslim, including atheists, Zoroastrians, Jainists, Jews, Wiccans, Voodoo witchdoctors, Planned Parenthood and sodomy supporters, and so many more. Call it "dynamic ecumenism"! Yes, logic is a cruel thing when applied to the Vatican II religion. We have exposed the heretical nature of Francis' "ecumenism of blood" before:
It's Heresy: Francis' Ecumenism of Blood is more dangerous than ISIS
Ah, but there's always the "ecumenism of the poor", the "ecumenism of charity" and all that, right? Everyone walking and working together to help the needy -- doesn't it just sound so pretty? It sounds nice perhaps, but the Vatican has yet to explain what should be so incredibly pleasing to God about a Catholic handing out meals at the local soup kitchen together with a lesbian pro-abort Methodist pastor, rather than separated from her. Just saying. So, no, Matthew 25 is most definitely not a "beautiful ecumenical program" from Christ. It is a mandate to practice the corporal works of mercy, not to hijack works of charity to promote the heresy of indifferentism and give an illusion of unity between Christ and the devil. It is the old Modernist Bergoglio who is reading ecumenism into it. And so Francis pretends that there is real and meaningful unity already in existence between Catholics and other "Christians" (they are properly called heretics, by the way, insofar as they adhere to heretical sects, regardless of whether they are personally guilty of the sin of heresy or not). For Bergoglio, actual unity of Faith, government, and worship -- which can only be had in the Catholic Church -- are mere accidents that are not that important because if one of "them" kills you and he doesn't care if he kills a heretic or a Catholic, then what does the truth of Christ matter! That's the stuff for "theologians" to worry about, a merely academic question, the theological equivalent of a squabble about proper punctuation in a bestseller. That must be why the Council of Florence taught:
It [the council] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Council of Florence, Decree Cantate Domino; Denz. 714)
So much for that ecumenism of blood -- or of any other kind. But here we're just quoting that old "museum", so... move along, nothing to see here! The dynamic Frankster and his god of surprises have long moved on to a more "enlightened" age.... The Bergoglian words of wisdom continue, and now it gets really good (and a bad translation isn't helping):
In one European city there is a good relationship between the Catholic archbishop and the Lutheran archbishop. [Once] the Catholic archbishop should have come to the Vatican Sunday evening and he called to say that he would arrive Monday morning. When he arrived he told me: “Sorry, but yesterday the Lutheran archbishop should have gone to one of their meetings and he asked me to please go to his cathedral and lead the worship.” This is fraternity, to arrive to this much... and the Catholic bishop held the service. He did not do the Eucharist, but the service. This is... When I was in Buenos Aires I was invited by the [Presbyterian] Scottish Church to preach a few times, and I went there to hold the service... you can walk together... unity, brotherhood, outstretched hand, be careful not to talk about others. We all have faults, everyone, if we walk together we leave faults aside, the criticisms of a scapegoater [zitellone]. (underlining added)
The translation provided by Catholic News Agency is not quite accurate here, although what remains after correction is still absurd enough. Assuming that the original Italian provided by the Vatican is a faithful transcription of Francis' words, we have to say that what Catholic News Agency has rendered as "hold the service", etc., actually merely talks about preaching, that is, delivering the sermon. Although the unnamed "Catholic bishop" was invited by the Lutheran minister to lead the service, he "only" gave the sermon: "E la predica l’ha fatta il cattolico. Non ha fatto l’Eucaristia, ma la predica sì." With regard to what he himself did in his Buenos Aires days, Bergoglio actually said: "I used to go there and deliver the sermon" -- "andavo lì, facevo la predica". In any case, they might as well have gone to lead the entire heretical service, with or without a "Eucharist". That would have been merely a difference in degree, not in kind. By giving the sermon as part of a heretical worship service, addressing a heretical congregation as a substitute for the usual minister, the line into the forbidden territory of false worship and mortal sin has already been crossed. It's good to know that Francis admits having done such a thing himself, not once but "a few times". The "Scottish Church" or "Church of Scotland", by the way, is a Presbyterian sect. The Calvinist temple in Buenos Aires at which then-"Archbishop" Bergoglio engaged in his ecumenical stint is presumably the Iglesia Presbiteriana San Andrés del Centro. And now we know why Francis had no problem allowing an Anglican service to be held at St. Peter's Basilica -- perhaps we should be grateful that he didn't preach during it:
First-Ever Anglican Liturgy comes to St. Peter’s Basilica at the Vatican
All this is consistent with the advice Francis gave to his followers two years ago that if there is no Catholic Mass available on a Sunday in your area, you can just go to the Anglican service instead. Yes, he really did say that:
Francis: No Catholic Mass available? Just go to the Anglicans!
Hey, Novus Ordo mess or Anglican worship service -- what's the difference anyway?! (Alright, he's got a point there; but to the true Catholic Mass there is no comparison.) All this is really just the logical consequence of the principles of Vatican II ecumenism. Keep in mind that, according to Novus Ordo church law promulgated by the "authority" of John Paul II in 1983, 1990, and 1993, non-Catholics are permitted to receive Novus Ordo sacraments under certain conditions outside the danger of death and without converting beforehand, and it is permissible for them to use Catholic churches for their own heretical worship if they have a genuine "need" to do so. Novus Ordo bishops are even permitted to allow the Protestants to use Catholic liturgical items if they cannot use their own. Remember?
Catholic churches are consecrated or blessed buildings which have an important theological and liturgical significance for the Catholic community. They are therefore generally [!] reserved for Catholic worship. However, if priests, ministers or communities not in full communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan Bishop may allow them the use of a church or a Catholic building and also lend them what may be necessary for their services. Under similar circumstances, permission may be given to them for interment or for the celebration of services at Catholic cemeteries. (Antipope John Paul II, Directory for the Application of Principles and Norms of Ecumenism, n. 137)
Yes, all this junk has its roots in the Second Vatican Council, which declared:
…[W]orship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for the restoration of Christian unity. There are two main principles governing the practice of such common worship: first, the bearing witness to the unity of the Church, and second, the sharing in the means of grace. Witness to the unity of the Church very generally forbids common worship to Christians, but the grace to be had from it sometimes commends this practice. The course to be adopted, with due regard to all the circumstances of time, place, and persons, is to be decided by local episcopal authority, unless otherwise provided for by the Bishops’ Conference according to its statutes, or by the Holy See. (Vatican II, Decree on Ecumenism Unitatis Redintegratio, n. 8; underlining added.)
See! There is "grace to be had from" worshipping together with heretics, so why not preach at their prayer service? In fact, John Paul II's ecumenical Directory specifically allows Novus Ordos "to take part in the psalms, responses, hymns and common actions of the Church in which they are guests. If invited by their hosts, they may read a lesson or preach" (n. 118). So there you go! Just wait till they discover that there is "grace to be had" also from shared "communion", something Francis has already hinted at:
Asked about communion for Lutherans, Francis says Yes, No, Maybe, and Don't-Ask-Me!
"Sharing the bread and the wine": Francis commemorates Reformation with Lutherans in Sweden
Contrary to all this, in 1948 Pope Pius XII's Holy Office issued the canonical monitum Cum Compertum, warning the faithful against "acts of mixed worship", reminding them that "any communication in sacred affairs is totally forbidden according to the norm of Canons 1258 and 731, § 2." How manifestly today's "Catholic" ecumenism differs from the true Catholic position maintained through the death of Pope Pius XII in 1958, can be seen by reviewing these documents on the topic:
Pope Pius IX, Holy Office Letter to English Bishops on Christian Unity (1864)
Pope Pius IX, Holy Office Instruction to Puseyite Anglicans on True Religious Unity (1865)
Pope Pius IX, Apostolic Letter Iam Vos Omnes (1868)
Pope Leo XIII, Apostolic Letter to Archbishop Francis Satolli (1895)
Pope Leo XIII, Encyclical Satis Cognitum (1896)
Pope Pius XI, Encyclical Mortalium Animos (1928)
Pope Pius XII, Instruction Ecclesia Catholica on the Ecumenical Movement (1949)
But there we go again with those ashen pieces from the museum... Image source: shutterstock.com License: paid
“Pope” Francis says he used to Preach at Presbyterian Church in Buenos Aires
No, he wasn’t calling on them to convert…
Yesterday, June 2, “Pope” Francis (Jorge Bergoglio) concluded his latest blather tour, which took him to the Eastern European nation of Romania. As always, he gave a press conference on the return flight to Rome, in which he made a number of outrageous and eyebrow-raising statements. Catholic News Agency has provided a full transcript in English, although one must say the translation leaves a bit to be desired:
Full text of Francis’ in-flight press conference from Romania (June 3, 2019)
The false pope took the opportunity to engage in some cheap 1960s’ polemics against the traditionalists in his sect — the usual “museum” talk, but this time sprinkled with “ashes”:
When I hear [Benedict XVI] speak, I become strong. I hear this history of the Church, which is not something like a museum, tradition. No, tradition is like a root which gives us the juice to grow and so you would become like roots, no! You flower, you grow, you give fruit, and you are the seeds that are the roots of the other. The tradition of the Church is always in motion.
In an interview made by Andrea Monda in L’Osservatore Romano a few days ago (do you read L’Osservatore Romano?) there was a situation of the musician Gustav Mahler that I liked so much. Speaking of tradition, he said that tradition is the guarantee of the future and not the keeper of ashes. It is not a museum. Tradition does not preserve ashes; the nostalgia of fundamentalists [is] to return to the ashes. No, tradition is the roots that guarantee the tree grows, flowers and gives fruit. I repeat with that piece by the Argentine poet I like so much: “All that the tree has in bloom comes from that which it has underground.”
Francis’ entire theology consists of metaphors, sentimental greeting-card platitudes, modern psychology, and Judeo-Marxist ideology. There is no sense in dignifying this contemptuous drivel with a reasoned response.
For a quick review of what Tradition actually is, let’s move beyond metaphors and slogans and turn to an actual definition:
TRADITION (Lat. traditio, a giving-up, delivery). The sum of revealed doctrine which has not been committed to sacred Scripture (though it may have appeared in uninspired writing) but which has been handed down by a series of legitimate shepherds of the Church from age to age. As revelation it must have come to the Apostles directly from the lips of Christ or been handed down by the Apostles at the dictation of the Holy Ghost. More broadly the term is used for the sum of doctrine revealed either in Scripture or by word of mouth; so in 2 Thess. ii, 14: “Hold by the traditions you have learned, in word or in writing, from us.”
(Donald Attwater, ed., A Catholic Dictionary, 3rd. ed. [New York, NY: Macmillan Co., 1958], s.v. “Tradition”)
Ironically, it is precisely the kind of theology that Francis subscribes to and promotes that has turned churches into mere museums — or worse — and confessionals into broom closets, as the people see no point in staying in the “Catholic Church” if it’s basically the Green Party at Prayer, and with bad liturgy to boot.
The most significant remarks in yesterday’s press conference, however, were probably Francis’ words on ecumenism. Drawing on a familiar theme, the Jesuit apostate said:
I always have this idea: Ecumenism is not reaching the end of the game, of the discussion. Ecumenism is walking together, walking together, praying together… The ecumenism of prayer. In history, we have the ecumenism of blood. When they killed Christians they did not ask: Are you Catholic? Are you Orthodox? Are you Lutheran? No, [they asked] are you Christian! And the blood mixed together. It is the ecumenism of witness. Another ecumenism, of prayer, of blood… and then the ecumenism of the poor, those that work together. That we must work to help the sick, the inferm [sic], for example, the people that are a little at the margin, below the poverty line, to help. “Matthew 25” is a beautiful ecumenical program, it comes from Jesus. To walk together: this is already Christian unity, but do not wait for theologians to agree to arrive at communion. Communion happens every day with prayer, with the memory of our martyrs, with works of charity and even of loving one another.
There is so much wrong with this, it’s hard to know where to start. We’ve talked about this before, so we won’t flesh it out too much, but this is just more of the same claptrap the world has been hearing for the last 50 years with nothing substantial (nothing good, that is) to show for it.
We recall how in early 2017, the Vatican’s official in charge of ecumenical relations, “Cardinal” Kurt Koch, had to admit that after all these decades of endless dialogue, the different parties are now at a point where they cannot even agree on why they’re dialoguing in the first place:
But, not to worry! Francis assures his hapless adherents that it’s not about the goal anyway — the way is the destination, you know. And besides, there’s that “ecumenism of blood”, you see, where “they” — notice he didn’t mention who! — don’t ask if the people they encounter are Catholic, Orthodox, Lutheran, or whatever. That’s true. They probably don’t ask if they’re “Christian” either, but only if they’re Muslim, followers of the religion of peace. And if not, off with their heads! Looks like Francis will soon discover an ecumenism with everyone who isn’t Muslim, including atheists, Zoroastrians, Jainists, Jews, Wiccans, Voodoo witchdoctors, Planned Parenthood and sodomy supporters, and so many more. Call it “dynamic ecumenism”! Yes, logic is a cruel thing when applied to the Vatican II religion.
We have exposed the heretical nature of Francis’ “ecumenism of blood” before:
It’s Heresy: Francis’ Ecumenism of Blood is more dangerous than ISIS
Ah, but there’s always the “ecumenism of the poor”, the “ecumenism of charity” and all that, right? Everyone walking and working together to help the needy — doesn’t it just sound so pretty? It sounds nice perhaps, but the Vatican has yet to explain what should be so incredibly pleasing to God about a Catholic handing out meals at the local soup kitchen together with a lesbian pro-abort Methodist pastor, rather than separated from her. Just saying.
So, no, Matthew 25 is most definitely not a “beautiful ecumenical program” from Christ. It is a mandate to practice the corporal works of mercy, not to hijack works of charity to promote the heresy of indifferentism and give an illusion of unity between Christ and the devil. It is the old Modernist Bergoglio who is reading ecumenism into it.
And so Francis pretends that there is real and meaningful unity already in existence between Catholics and other “Christians” (they are properly called heretics, by the way, insofar as they adhere to heretical sects, regardless of whether they are personally guilty of the sin of heresy or not). For Bergoglio, actual unity of Faith, government, and worship — which can only be had in the Catholic Church — are mere accidents that are not that important because if one of “them” kills you and he doesn’t care if he kills a heretic or a Catholic, then what does the truth of Christ matter! That’s the stuff for “theologians” to worry about, a merely academic question, the theological equivalent of a squabble about proper punctuation in a bestseller. That must be why the Council of Florence taught:
It [the council] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart “into everlasting fire which was prepared for the devil and his angels” [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.
(Council of Florence, Decree Cantate Domino; Denz. 714)
So much for that ecumenism of blood — or of any other kind. But here we’re just quoting that old “museum”, so… move along, nothing to see here! The dynamic Frankster and his god of surprises have long moved on to a more “enlightened” age….
The Bergoglian words of wisdom continue, and now it gets really good (and a bad translation isn’t helping):
In one European city there is a good relationship between the Catholic archbishop and the Lutheran archbishop. [Once] the Catholic archbishop should have come to the Vatican Sunday evening and he called to say that he would arrive Monday morning. When he arrived he told me: “Sorry, but yesterday the Lutheran archbishop should have gone to one of their meetings and he asked me to please go to his cathedral and lead the worship.” This is fraternity, to arrive to this much… and the Catholic bishop held the service. He did not do the Eucharist, but the service. This is…
When I was in Buenos Aires I was invited by the [Presbyterian] Scottish Church to preach a few times, and I went there to hold the service… you can walk together… unity, brotherhood, outstretched hand, be careful not to talk about others. We all have faults, everyone, if we walk together we leave faults aside, the criticisms of a scapegoater [zitellone].
(underlining added)
The translation provided by Catholic News Agency is not quite accurate here, although what remains after correction is still absurd enough.
Assuming that the original Italian provided by the Vatican is a faithful transcription of Francis’ words, we have to say that what Catholic News Agency has rendered as “hold the service”, etc., actually merely talks about preaching, that is, delivering the sermon.
Although the unnamed “Catholic bishop” was invited by the Lutheran minister to lead the service, he “only” gave the sermon: “E la predica l’ha fatta il cattolico. Non ha fatto l’Eucaristia, ma la predica sì.” With regard to what he himself did in his Buenos Aires days, Bergoglio actually said: “I used to go there and deliver the sermon” — “andavo lì, facevo la predica”.
In any case, they might as well have gone to lead the entire heretical service, with or without a “Eucharist”. That would have been merely a difference in degree, not in kind. By giving the sermon as part of a heretical worship service, addressing a heretical congregation as a substitute for the usual minister, the line into the forbidden territory of false worship and mortal sin has already been crossed. It’s good to know that Francis admits having done such a thing himself, not once but “a few times”.
The “Scottish Church” or “Church of Scotland”, by the way, is a Presbyterian sect. The Calvinist temple in Buenos Aires at which then-“Archbishop” Bergoglio engaged in his ecumenical stint is presumably the Iglesia Presbiteriana San Andrés del Centro.
And now we know why Francis had no problem allowing an Anglican service to be held at St. Peter’s Basilica — perhaps we should be grateful that he didn’t preach during it:
Hey, Novus Ordo mess or Anglican worship service — what’s the difference anyway?! (Alright, he’s got a point there; but to the true Catholic Mass there is no comparison.)
All this is really just the logical consequence of the principles of Vatican II ecumenism. Keep in mind that, according to Novus Ordo church law promulgated by the “authority” of John Paul II in 1983, 1990, and 1993, non-Catholics are permitted to receive Novus Ordo sacraments under certain conditions outside the danger of death and without converting beforehand, and it is permissible for them to use Catholic churches for their own heretical worship if they have a genuine “need” to do so. Novus Ordo bishops are even permitted to allow the Protestants to use Catholic liturgical items if they cannot use their own. Remember?
Catholic churches are consecrated or blessed buildings which have an important theological and liturgical significance for the Catholic community. They are therefore generally [!] reserved for Catholic worship. However, if priests, ministers or communities not in full communion with the Catholic Church do not have a place or the liturgical objects necessary for celebrating worthily their religious ceremonies, the diocesan Bishop may allow them the use of a church or a Catholic building and also lend them what may be necessary for their services. Under similar circumstances, permission may be given to them for interment or for the celebration of services at Catholic cemeteries.
(Antipope John Paul II, Directory for the Application of Principles and Norms of Ecumenism, n. 137)
…[W]orship in common (communicatio in sacris) is not to be considered as a means to be used indiscriminately for the restoration of Christian unity. There are two main principles governing the practice of such common worship: first, the bearing witness to the unity of the Church, and second, the sharing in the means of grace. Witness to the unity of the Church very generally forbids common worship to Christians, but the grace to be had from it sometimes commends this practice. The course to be adopted, with due regard to all the circumstances of time, place, and persons, is to be decided by local episcopal authority, unless otherwise provided for by the Bishops’ Conference according to its statutes, or by the Holy See.
(Vatican II, Decree on Ecumenism Unitatis Redintegratio, n. 8; underlining added.)
See! There is “grace to be had from” worshipping together with heretics, so why not preach at their prayer service? In fact, John Paul II’s ecumenical Directory specifically allows Novus Ordos “to take part in the psalms, responses, hymns and common actions of the Church in which they are guests. If invited by their hosts, they may read a lesson or preach” (n. 118). So there you go! Just wait till they discover that there is “grace to be had” also from shared “communion”, something Francis has already hinted at:
Asked about communion for Lutherans, Francis says Yes, No, Maybe, and Don’t-Ask-Me!
“Sharing the bread and the wine”: Francis commemorates Reformation with Lutherans in Sweden
Contrary to all this, in 1948 Pope Pius XII’s Holy Office issued the canonical monitum Cum Compertum, warning the faithful against “acts of mixed worship”, reminding them that “any communication in sacred affairs is totally forbidden according to the norm of Canons 1258 and 731, § 2.”
How manifestly today’s “Catholic” ecumenism differs from the true Catholic position maintained through the death of Pope Pius XII in 1958, can be seen by reviewing these documents on the topic:
But there we go again with those ashen pieces from the museum…
Image source: shutterstock.com
in Novus Ordo Wire Ecumenism, Francis, Heresy, Indifferentism, John Paul II, Vatican II	0
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