Feast of the Assumption of Mary and Fàtima Trivia, by Cameron Daly

The Mass readings for the Solemnity of the Assumption of Mary can be found at the following link: http://www.usccb.org/bible/readings/081517-mass-during-day.cfm


This picture was taken by myself and used on my parish’s Facebook page this past Sunday, of a statue of Our Lady about to process through my city to honor the Feast of Mary’s Assumption and a parish close to mine’s Founding Day.

Wishing you a blessed Feast of the Assumption of Mary! Today, the Church celebrates Mary’s being taken up, or “assumed,” into heaven both body and soul. This is what we all should hope to experience at the Second Coming.

In any case, this Solemnity (August 15th) is a holy day of obligation; if you’re a Catholic without an extenuating circumstance, hopefully you made it to Mass today–but in either case, please remember the date for next year.


Interestingly, today is also the 100th Anniversary of Our Lady of Fàtima’s August apparition! But this may seem odd … why? Because every other apparition of hers to the three visionaries was on the thirteenth day of the month (May through October, not counting August). So, your trivia question for the day is as follows: why, in August, did Our Lady appear on the fifteenth rather than the thirteenth? Please comment your answer (try to answer without looking it up first)!

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“Will our resurrected bodies be the same as our current bodies?”—Discussion Prompt Answered by Cameron Daly

In a recent Philosophy of Nature class discussion prompt, the question was posed “Will our resurrected bodies be the same as our current bodies?” My answer to the prompt is as follows:

The Church’s teaching on this matter is that “The ‘resurrection of the flesh’ (the literal formulation of the Apostles’ Creed) means not only that the immortal soul will live on after death, but that even our ‘mortal body’ will come to life again” (Catechism of the Catholic Church, 2 nd ed., 990, ref. Rom 8:11). Furthermore, I rather agree with St. Thomas Aquinas’s reasoning that it’s inevitable that the same body would be raised, given that the very notion of “resurrection” pertains to something that had died being brought back to life—as opposed to being replaced (see Thomas Aquinas, Summa Theologiae, S-III, q. 79, a. 1).

This is well and good; but one might question how the exact matter that made up each person’s body could be brought back to life at the end of time. After all, as is said at the Ash Wednesday Mass, “you are dust, and to dust you shall return.” Our bodies dissolve; so, technically, some fragment matter that was in long-dead Uncle Edgar’s body when he died might later find itself in Cousin Janice’s body when she dies—or in any number of other people’s bodies when they’ve died. Which person’s body, then, would it be resurrected with?

I think the answer to this can relate back to something I was discussing in one of my posts on time travel: namely, that to God, all of time exists simultaneously (see my response to the prompt about whether God can change the past—and my reference to Hahn’s Understanding the Scriptures, 50). Thus, when He raises the dead on the last day, my idea is that He will essentially “reach into time” and “pick out” each person’s body from the time that those people died, “bring it back” to the present, and reunite it with that person’s soul.

I should also note that there’s another way of answering this prompt. In his First Letter to the Corinthians, St. Paul says that “what you sow [your mortal body] is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind; but God gives it a body as he chooses, and to each of the seeds its own body” (1 Cor 15:37-38, NABRE). Now, this almost makes it sound like we’ll be given an entirely new body made of entirely new matter; but I don’t think that’s what he’s really saying. Does a kernel cease to exist in order for wheat to exist? No … but you might analogize that it’s transformedinto the wheat, and that wheat is certainly different from the kernel. To quote Paul at greater length:

“Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish. There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another. The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness.

“So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible” (1 Cor 15:39-42).

Note especially that last sentence: the same “it” is both “sown corruptible” and “raised incorruptible,” which would seem to indicate the same matter behind both. So while the body resurrected will be of the same matter as that which dies, it will still be different—that is, it will be transformed: it will be glorified (see CCC, 997).

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At The Sea’s Furthest End



At the Sea’s Furthest End

No man saw your footprints, Lord,

As your mighty Wind did cry.

It breathed over unknown waters,

Rushing beneath the domeless sky.


No man saw your hand, Lord,

As you blest the deep, dark depths.

You crafted well what none will know

At the sea’s furthest breadth.


No man saw your power, Lord,

When first you raised the morning sun.

It touched pink, newborn waves.

Glory to the Three in One!


No man saw your joy, Lord,

Though angels shared your delight,

As with the monsters you played;

Glowing creatures of the night.


No man saw your wisdom, Lord,

As from your Cherubim Throne

You gazed into the great abyss,

Fully knowing the unknown.


The waters bear your story, Lord,

Boundless depths, as such they should.

You cupped the sea in your hands

And thus pronounced it good!


-©Grace Marie

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Litany of the Immaculate Heart of Mary—posted by Cameron Daly


A picture in the sacristy of my church featuring a wood carving of Our Mother of Sorrows. The swords represent her Seven Sorrows.


Wishing you all a blessed month of August! August is recognized by the Church as the month of the Immaculate Heart of Mary; therefore, it seems appropriate to post the Litany of the Immaculate Heart of Mary, which was apparently written by Bl. John Henry Newman. (I here quote the litany as posted on uCatholic, at http://www.ucatholic.com/catholicprayers/immaculateheartlitany/; this version seems a bit different from Newman’s as listed under his name, but seemed better to copy and paste.) See how many times you can pray it throughout the month!

“Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us. Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Spirit,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.
Heart of Mary, pray for us.
Heart of Mary, like unto the Heart of God, pray for us.
Heart of Mary, united to the Heart of Jesus[…]
Heart of Mary, instrument of the Holy Ghost…
Heart of Mary, sanctuary of the Divine Trinity…
Heart of Mary, tabernacle of God [Incarnate]…
Heart of Mary, immaculate from thy creation…
Heart of Mary, full of grace…
Heart of Mary, blessed among all hearts…
Heart of Mary, throne of glory…
Heart of Mary, most humble…
Heart of Mary, holocaust of Divine Love…
Heart of Mary, fastened to the Cross with Jesus Crucified…
Heart of Mary, comfort of the afflicted…
Heart of Mary, refuge of sinners…
Heart of Mary, hope of the agonizing…
Heart of Mary, seat of mercy…
Lamb of God, Who takes away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takes away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takes away the sins of the world,
Have mercy on us.
Christ hear us,
Christ, graciously hear us.

V. Immaculate Mary, meek and humble of heart,
Make our hearts like unto the Heart of Jesus.

Let Us Pray

O most merciful God, Who, for the salvation of sinners and the refuge of the miserable, was pleased that the Most Pure Heart of Mary should be most like in charity and pity to the Divine Heart of Thy Son, Jesus Christ, grant that we should commemorate this sweet and loving Heart[, and] may by the merits and intercession of the same Blessed Virgin, merit to be found like to the Heart of Jesus, through the same Christ Our Lord.
R. Amen.”

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Faith and Reason: Friend or Foe?–by Cameron Daly

Think religion and faith are necessarily opposed to reason? Pope Pius IX would have begged to differ….

Qui Pluribus (Piux IX, 1846): • “… what is more, they boldly prate it [faith] is repugnant to human reason. Certainly, nothing more insane, nothing more impious, nothing more repugnant to reason itself can be imagined or thought of than this. For, even if faith is above reason, nevertheless, no true dissension or disagreement can ever be found between them, since both have their origin from one and the same font of immutable, eternal truth, the excellent and great God, and they mutually help one another so much that right reason demonstrates the truth of faith, protects it, defends it; but faith frees reason from all errors and, by a knowledge of divine things, wonderfully elucidates it, confirms, and perfects it” (Denz. 2776). (As quoted in the Week 13 PowerPoint for the Philosophy of Nature course I’m taking.)

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When Your College Has You Study Time Travel—by Cameron Daly

HACS Time Travel

Check out “Week 7” … you know your college is epic when they tell you that “Time Travel is now available.”


That’s right—in my Philosophy of Nature course, I got to learn about the notion of time travel! Might not sound like a particularly Catholic topic, but read on through my thoughts on the matter in my two Week 7 discussions to see how God and prayer tie in with the concept….


Can God change the past? Do you agree with Peter Damian or Aquinas?

God’s act of creation is eternal: that is, He did not create once and then let creation run its course, but rather constantly creates, constantly holds all creation in existence (cf. Frank Sheed, Theology and Sanity, chapter 10). Since He’s beyond the confines of time, He does not experience it as we do; rather than experiencing a past, present, and future, all is present for Him in His eternity (see Scott Hahn, Understanding the Scriptures, 50). This is why Origen can argue that God does not change things according to His answers to our prayers as time goes on—that is, He does not alter His eternal plans—but rather creates things from all eternity according to His answers to our prayers (see Origen, On Prayer, IV).

Therefore, I would have to agree with St. Peter Damian that God can change the past, such as in accordance with our prayers (see the Week 7 PowerPoint), because, for God, it isn’t really the past at all. The thing is that, for us, it would just be past experience; it wouldn’t be as if anything had changed. One example might be a child who prayed for his dead mother’s salvation three years after she had died: God may have answered that prayer by allowing the child’s mother the grace of perfect contrition just before her death—not by “going back and doing it,” but by creating that grace to have been given from all eternity, in answer to the child’s prayer as it was prayed at a later point in time.

I do want to point out, however, that God is probably not going to change anything that we come to know has happened, since that might seem to intrude upon our freedom to know our own true past (if we do have such a freedom), if not also upon our free will (such as what we freely chose in the past) or upon the free will of others to affect us—even if either of these be for the worst, since God is not going to contradict His gift of free will. Perhaps you could say that all of the “changing of the past” in our lives will have already taken place by the “time” our past is past, if that makes any sense. So to try and pray for something different for ourselves in the past from what we know occurred might be said to be fruitless, wishful thinking, a denial of reality rather than a desire for its improval. This is where St. Thomas’s thinking about changing the past being in discord with reason could come into play (see Thomas Aquinas, ST I, q. 25, a.4).

Why is time travel impossible for Aristotle?

One cannot travel to a place that doesn’t exist. This statement is the center of why time travel would be impossible in Aristotle’s view: for Aristotle believed that the past no longer exists and that the future has yet to exist. Aristotle held, quite reasonably, that one cannot travel to a nonexistent place (for the past two sentences, see the Week 7 PowerPoint). While this fact is true enough, that isn’t to say Aristotle’s position is necessarily correct: for in God’s view, to my understanding, all things are present: there is no past or future (see Scott Hahn, Understanding the Scriptures, 50).

An interesting perspective to bring in here would be that of Origen on how God answers prayers. He believed that God created the world anticipating what people would pray for; that is, God created according to how He would answer our prayers (see Origen, On Prayer, IV). My point in bringing it up is that, if it’s correct, it obviously implies that all of time already exists in the mind of God—meaning that its entirety does objectively exist, which may invalidate Aristotle’s theory. But of course, another way of looking at it could be that, even though all of time does exist simultaneously in God’s view, it does not in ours—which would eliminate the possibility of time travel basically for the reason given by Aristotle.

C. S. Lewis’ analogy of a line on a piece of paper might be beneficial to this discussion. He suggested that

“If you picture Time as a straight line along which we have to travel, then you must picture God as the whole page on which the line is drawn. We come to the parts of the line one by one: we have to leave A behind before we get to B, and cannot reach C until we leave B behind. God, from above or outside or all round, contains the whole line, and sees it all” (Lewis, Mere Christianity: HarperSanFrancisco, 1980, p. 168).

The point is that we cannot experience a simultaneity of all time like God can, due to our position; thus, the rest of time beyond the present does not exist “for us,” and can’t be reached by us.

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Wishing you a Blessed Solemnity of the Sacred Heart of Jesus!–by Cameron Daly



Today, the Church celebrates the Solemnity of the Sacred Heart of Jesus! Below are the Mass readings for today, along with the promises Jesus made through St. Margaret Mary to those who are devoted to His Sacred Heart and prayers to or concerning the Sacred Heart of Jesus (including a Litany).


Link to today’s Mass readings, from the USCCB: http://usccb.org/bible/readings/062317.cfm







1. I will give them all the graces necessary in their state of life.

2. I will establish peace in their families.

3. I will console them in all their difficulties.

4. I will be their secure refuge during life and especially at the hour of death.

5. I will bestow abundant blessings upon all their undertakings.

6. Sinners shall find in My Heart the source and infinite ocean of mercy.

7. Tepid souls shall grow fervent.

8. Fervent souls shall quickly grow to high perfection.

9. I will bless every place in which a picture of My Heart shall be exposed and honored.

10. I will give to priests the gift of touching the most hardened hearts.

11. Those who promote this devotion shall have their names written in My Heart, never to be blotted out.

12. I promise in the excessive mercy of My Heart that My all-powerful love will grant to all those who communicate on the First Friday in nine consecutive months the grace of final penitence; they shall not die in My displeasure nor without receiving the Sacraments; My Divine Heart shall be their safe refuge in the last moment.” (As quoted from the Priests of the Sacred Heart’s “Daily Prayers” booklet.)


Prayers to/concerning the Sacred Heart of Jesus:


“Merciful Jesus, I consecrate myself today and always to Your Most Sacred Heart.”

“Most Sacred Heart of Jesus I implore, that I may ever love You more and more.”

“Most Sacred Heart of Jesus, I trust in You!”

“Most Sacred Heart of Jesus, have mercy on us!”

“Sacred Heart of Jesus, I believe in Your love for me.”

“Jesus, meek and humble of heart, make my heart like Your [H]eart.”

(All quoted from the last source.)


Litany of the Sacred Heart of Jesus:


“Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the World, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.
Heart of Jesus, Son of the Eternal Father, have mercy on us.
Heart of Jesus, formed in the womb of the Virgin Mother by the Holy Ghost, have mercy on us.
Heart of Jesus, united substantially with the word of God, have mercy on us.
Heart of Jesus, of infinite majesty, have mercy on us.
Heart of Jesus, holy temple of God, have mercy on us.
Heart of Jesus, tabernacle of the Most High, have mercy on us.
Heart of Jesus, house of God and gate of heaven, have mercy on us.
Heart of Jesus, glowing furnace of charity, have mercy on us.
Heart of Jesus, vessel of justice and love, have mercy on us.
Heart of Jesus, full of goodness and love, have mercy on us.
Heart of Jesus, abyss of all virtues, have mercy on us.
Heart of Jesus, most worthy of all praise, have mercy on us.
Heart of Jesus, king and center of all hearts, have mercy on us.
Heart of Jesus, in whom are all the treasures of wisdom and knowledge, have mercy on us.
Heart of Jesus, in whom dwelleth all the fullness of the Divinity, have mercy on us.
Heart of Jesus, in whom the Father is well pleased, have mercy on us.
Heart of Jesus, of whose fullness we have all received, have mercy on us.
Heart of Jesus, desire of the everlasting hills, have mercy on us.
Heart of Jesus, patient and rich in mercy, have mercy on us.
Heart of Jesus, rich to all who invoke Thee, have mercy on us.
Heart of Jesus, fount of life and holiness, have mercy on us.
Heart of Jesus, propitiation for our sins, have mercy on us.
Heart of Jesus, saturated with revilings, have mercy on us.
Heart of Jesus, crushed for our iniquities, have mercy on us.
Heart of Jesus, made obedient unto death, have mercy on us.
Heart of Jesus, pierced with a lance, have mercy on us.
Heart of Jesus, source of all consolation, have mercy on us.
Heart of Jesus, our life and resurrection, have mercy on us.
Heart of Jesus, our peace and reconciliation, have mercy on us.
Heart of Jesus, victim for our sins, have mercy on us.
Heart of Jesus, salvation of those who hope in Thee, have mercy on us.
Heart of Jesus, hope of those who die in Thee, have mercy on us.
Heart of Jesus, delight of all saints, have mercy on us.
Lamb of God, who takest away the sins of the world, spare us, O Lord.
Lamb of God, who takest away the sins of the world, graciously hear us, O Lord,
Lamb of God who takest away the sins of the world, have mercy on us.
V. Jesus, meek and humble of Heart.
R. Make our hearts like unto Thine.

Let us pray

Almighty and everlasting God, look upon the Heart of Thy well-beloved Son and upon the acts of praise and satisfaction which He renders unto Thee in the name of sinners; and do Thou, in Thy great goodness, grant pardon to them who seek Thy mercy, in the name of [Thy same] Son, Jesus Christ, who liveth and reigneth with Thee, world without end.” (As copied from the Laudate app.)

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