Although the thieves struck at an exclusive high school in Creve Coeur, their victims are children in Central America.
That's the word today from Greg Densberger, principal of DeSmet Jesuit High School, at 233 North Ballas Road.
Sometime on the weekend of Jan. 27-28, the thieves got away with almost $8,000 raised at a dance on the night of Jan. 26.
The dance proceeds were meant for Jesuit missions in Honduras and Belize, in Central America.
"They stole the money from the missions," Densberger said. "It was meant for things like a nutrition center in Honduras and for schools in Belize and Honduras. Most of it was supposed to go to children. It wasn't going to DeSmet."
Friday, February 09, 2007
"DeSmet thieves take money from needy kids"
SEE THE ARTICLE DeSmet thieves take money from needy kids
Wednesday, February 07, 2007
Photos of the White House Retreat, in Oakville, MIssouri
Here are photos of the White House Retreat, in Oakville, Missouri. It overlooks the Mississippi River, near the far southern tip of Saint Louis County, and is about 20 highway miles southwest of downtown Saint Louis, Missouri.
The White House Retreat is owned by the Society of Jesus, and dates from 1922. It is one of 36 retreat houses owned by the Jesuits in the United States.
The Retreat chapel, in the Gothic style.
The architects of the White House Retreat were Patrick M. O'Meara and James B. Hills. They also designed the Villa Duchesne School (1929), in Frontenac, Missouri; Saint George's Church (1928), in Affton, Missouri; Saint James the Greater Church (1927), in Saint Louis; and the Discalced Carmelite Monastery in Saint Louis County, and other churches and buildings in Saint Louis and elsewhere in the Midwest. They were authors of the book "Catholic Churches and Institutions", dating from 1928.
A long Way of the Cross extends south from the buildings, overlooking the river.
Snyder Hall.
Monaghan Hall.
Fatima shrine.
Ice flows down the Mississippi River below the Retreat House.
The Retreat built on a bluff about 150 feet above the banks of the river. The bluffs opposite are in the State of Illinois, and are about 3-1/2 miles from here.
The river is at a very low level in this photo, and a large sand bar is visible on this side of the stream; during extreme flooding, the river extends all the way across the valley, from bluff to bluff.
Address:
7400 Christopher Drive
Oakville, Missouri 63129
The White House Retreat is owned by the Society of Jesus, and dates from 1922. It is one of 36 retreat houses owned by the Jesuits in the United States.
The Retreat chapel, in the Gothic style.
The architects of the White House Retreat were Patrick M. O'Meara and James B. Hills. They also designed the Villa Duchesne School (1929), in Frontenac, Missouri; Saint George's Church (1928), in Affton, Missouri; Saint James the Greater Church (1927), in Saint Louis; and the Discalced Carmelite Monastery in Saint Louis County, and other churches and buildings in Saint Louis and elsewhere in the Midwest. They were authors of the book "Catholic Churches and Institutions", dating from 1928.
A long Way of the Cross extends south from the buildings, overlooking the river.
Snyder Hall.
Monaghan Hall.
Fatima shrine.
Ice flows down the Mississippi River below the Retreat House.
The Retreat built on a bluff about 150 feet above the banks of the river. The bluffs opposite are in the State of Illinois, and are about 3-1/2 miles from here.
The river is at a very low level in this photo, and a large sand bar is visible on this side of the stream; during extreme flooding, the river extends all the way across the valley, from bluff to bluff.
Address:
7400 Christopher Drive
Oakville, Missouri 63129
Monday, February 05, 2007
Discerning the Spirit of the '60s
ACCORDING TO AN ARTICLE in the Catholic Encyclopedia, "All moral conduct may be summed up in the rule: avoid evil and do good."
The analysis of what impels us to do either good or evil is called the "discernment of spirits", and takes into account our own nature and the influence of things divine and diabolical.
Michael H. Brown discerns the spirit of the 1960s cultural rebellion, in his recent article Re-thinking the Beatles:
At the beginning of the decade, there was a strong social appeal to the virtue of liberality, especially regarding the poor and the status of ethnic minorities. Even though there was much controversy, these issues were of orthodox concern and solving these problems was mainly the concern of religion, much as the opposition to slavery a century earlier also came from religion. Likewise, the early '60s was the optimistic era of the Second Vatican Council, which promised to end the Reformation and spark a renewal that would spread Catholicism like wildfire. Except it didn't work out as promised. By the end of the decade, poverty rates soared, racial tensions were on the brink of civil war, and the Catholic Church imploded.
Satan was unchained during the 20th century: certainly figuratively, and possibly literally, if you believe some mystics (whose visions might be approved, although certainly are not requirements of the faith). Sometime in the 1960s, all Hell broke loose in society, and good liberal ideas were distorted beyond recognition into perversions.
A historian once stated that every political revolution is preceded by a musical revolution, and the 1960s was no exception. Indeed, before the end of the 1960s, it was a matter of controversy about which musical style best represented the youth of America: folk music was squeaky clean, but commie pinko, while rock 'n' roll was red-blooded American but highly immoral. Rock, of course, won, and the rock lifestyle became the societal norm for the youth. In the Church, however, folk music won out, and the impious congregationalism that it implies still lives with us.
This musical revolution was followed by a political revolution, but not one based on the ideals the earlier part of the decade, but rather was based purely on power and ideology, and not goodness.
The only possible defense for the rock musical style is personal preference or perhaps popular acclaim, which are merely subjective factors. There are no objective defenses possible for the style: not from the virtue of art, nor from the goodness of its lifestyle, nor from the ennobling power of its lyrics. Should we be surprised that the culture this style engenders lacks art, goodness, and nobility?
So we get back to discerning the spirit of this change: nothing about it is objectively good, and therefore it cannot be from God. The article continues:
The analysis of what impels us to do either good or evil is called the "discernment of spirits", and takes into account our own nature and the influence of things divine and diabolical.
Michael H. Brown discerns the spirit of the 1960s cultural rebellion, in his recent article Re-thinking the Beatles:
A great spiritual confusion arrived during the 1960s and in many ways it came most powerfully through music -- especially rock music, which helped cause monumental societal, moral, and even spiritual change.There was a severe change in the culture during in the 1960s, although the various trends had their start in decades (or centuries, or millennia) previous. We should not forget that every time and age has its heresies, but it is always notable when the heretics actually take over society. The shift in culture from the early 1960s to the end of the decade was sudden and dramatic.
In a way that often seems hard to peg, a revolution occurred. There was suddenly long hair. There were t-shirts. There were jeans. There was liberation -- from everything conventional, and from tradition. It was the onset of anti-traditionalism. There was freedom to dress any way. There was freedom to flee religion. There was freedom to use drugs (which replaced the spiritual "high"). There was "free" sex. There were often good intentions spurred by excesses in society but there was also the spirit of rebellion during an intriguing and in many ways dark period that was to deeply alter the moral landscape.
At the beginning of the decade, there was a strong social appeal to the virtue of liberality, especially regarding the poor and the status of ethnic minorities. Even though there was much controversy, these issues were of orthodox concern and solving these problems was mainly the concern of religion, much as the opposition to slavery a century earlier also came from religion. Likewise, the early '60s was the optimistic era of the Second Vatican Council, which promised to end the Reformation and spark a renewal that would spread Catholicism like wildfire. Except it didn't work out as promised. By the end of the decade, poverty rates soared, racial tensions were on the brink of civil war, and the Catholic Church imploded.
Satan was unchained during the 20th century: certainly figuratively, and possibly literally, if you believe some mystics (whose visions might be approved, although certainly are not requirements of the faith). Sometime in the 1960s, all Hell broke loose in society, and good liberal ideas were distorted beyond recognition into perversions.
A historian once stated that every political revolution is preceded by a musical revolution, and the 1960s was no exception. Indeed, before the end of the 1960s, it was a matter of controversy about which musical style best represented the youth of America: folk music was squeaky clean, but commie pinko, while rock 'n' roll was red-blooded American but highly immoral. Rock, of course, won, and the rock lifestyle became the societal norm for the youth. In the Church, however, folk music won out, and the impious congregationalism that it implies still lives with us.
This musical revolution was followed by a political revolution, but not one based on the ideals the earlier part of the decade, but rather was based purely on power and ideology, and not goodness.
The only possible defense for the rock musical style is personal preference or perhaps popular acclaim, which are merely subjective factors. There are no objective defenses possible for the style: not from the virtue of art, nor from the goodness of its lifestyle, nor from the ennobling power of its lyrics. Should we be surprised that the culture this style engenders lacks art, goodness, and nobility?
So we get back to discerning the spirit of this change: nothing about it is objectively good, and therefore it cannot be from God. The article continues:
"The Beatles were a kind of religion," said Lennon, who added that concerts such as Woodstock were more than just concerts; they were as if "a new Church" was forming...Indeed. Click here for Brown's second article on the subject.
Later, Lennon would describe himself as more a channeler, a "medium," than a composer -- as would McCartney, who also believed they were in touch with a force outside of themselves.
"The more I go into this spiritual thing, the more I realize that we -- the Beatles -- aren't doing it, but that something else is doing it," said George Harrison...
As a youngster, Lennon and his friends "thought they heard voices in their heads."
Can we not discern this?
Inbreeding Considered Good
SEE THE ARTICLE, Inbreeding Helps African Fish, Scientists Say:
Inbreeding often conjures visions of mutant offspring, but scientists now find it can have its upside in the wild.You just know that this unproven experimental result will eventually be used to overturn incest laws and consanguinity limits of marriage. I know the system now: minor scientific result = excuse for revolution in society.
Photos of Little Flower Church, in Richmond Heights, Missouri
Here are photos of Little Flower Church, located in Richmond Heights, Missouri. The church is about 8 ½ road miles west of downtown Saint Louis, Missouri, in suburban Saint Louis County.
Click on any photo for a larger version.
Click here for more exterior photos.
This is one of the few round Catholic churches in the region; others include Saint Mary in Madison, Illinois, and Saint Anslem in Creve Coeur, Missouri.
This church is of transitional style, built of native limestone, and was completed in 1949. The parish dates from 1925. Local Catholic architect Harry Hellmuth designed the church; his brother George W. was also an architect, and his nephew George went on to co-found the giant architectural firm Hellmuth, Obata and Kassabaum (HOK).
The church is in a residential neighborhood, and is not visible from any major thoroughfare, nor does it has a prominent spire visible from a distance; the only clues of its existence are a few discrete road signs nearby.
The name of the town of Richmond Heights was suggested by Robert E. Lee, because the area reminded him of his native Richmond, Virginia.
Many round churches are in the Modern style, and tend to reflect post-Conciliar theological ideas; this church is an exception.
The altar is in the center of the church, and it is covered by a baldachinum, or canopy. The tradition of covering altars is lost to history and probably dates at least to the Roman catacombs or even the Jewish Temple. Traditionally, baldacchinos for either altars or for royalty were canopies of gold or white silk raised on four supports, and this example reflects that tradition, with the interior of the canopy made to look like shiny, golden fabric. The word 'baldachinum' is derived from Baghdad (the city in modern-day Iraq), where Europeans purchased this kind of silk. Until the Renaissance, the baldacchino was called a ciborium (Latin for a type of cup).
A view of the nave, which is 97 feet in diameter. The domed ceiling, made of 4-1/2 inch thick reinforced concrete, is painted white, and light fixtures seen here direct their illumination upward to the ceiling. In the center of the dome is additional lighting, and a skylight, 25 feet in diameter.
According to the 2007 census, this church has approximately 1,380 parishioners.
Detail of the altar, showing the altar rail, marble floor, and Persian carpet.
The narthex has a lending library of Catholic books.
A view down the circumferential aisle, showing what is perhaps the stairs to the pulpit.
A view down the aisle in the other direction. The outside wall of the aisle is octagonal, reflecting the traditional form of the baptismal font, while the interior of the nave is circular, although still exhibiting eight-fold symmetry. Numerous shrines, statues, and chapels are around the aisle.
The lectionary, below the San Damiano Cross of Saint Francis.
The baptistery.
Sacred Heart chapel. The side-chapels in this church are quite large, and each could easily hold dozens of worshipers.
Saint Dismas, 'the Good Thief', who was crucified next to Our Lord. And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise. [Luke 23:43]
The Blessed Sacrament Chapel, with a statue of the Carmelite nun, Saint Thérèse de Lisieux, the Little Flower (1873-1897).
Arched doorway into one of the side-chapels.
The life-sized Crucifix is visible directly behind the altar upon entering the main door of the church.
Exterior of one of the chapels at night.
The church is adjacent to Interstate 64, which is perhaps the busiest highway in the State. This road once had the more picturesque name "Daniel Boone Expressway", since it led into the land once settled by that early pioneer. This section of the highway is lined by large retail stores and shopping malls. I wasn't able to hear highway noise from inside of the church.
Address:
1264 Arch Terrace
Richmond Heights, Missouri 63117
Click on any photo for a larger version.
Click here for more exterior photos.
This is one of the few round Catholic churches in the region; others include Saint Mary in Madison, Illinois, and Saint Anslem in Creve Coeur, Missouri.
This church is of transitional style, built of native limestone, and was completed in 1949. The parish dates from 1925. Local Catholic architect Harry Hellmuth designed the church; his brother George W. was also an architect, and his nephew George went on to co-found the giant architectural firm Hellmuth, Obata and Kassabaum (HOK).
The church is in a residential neighborhood, and is not visible from any major thoroughfare, nor does it has a prominent spire visible from a distance; the only clues of its existence are a few discrete road signs nearby.
The name of the town of Richmond Heights was suggested by Robert E. Lee, because the area reminded him of his native Richmond, Virginia.
Many round churches are in the Modern style, and tend to reflect post-Conciliar theological ideas; this church is an exception.
The altar is in the center of the church, and it is covered by a baldachinum, or canopy. The tradition of covering altars is lost to history and probably dates at least to the Roman catacombs or even the Jewish Temple. Traditionally, baldacchinos for either altars or for royalty were canopies of gold or white silk raised on four supports, and this example reflects that tradition, with the interior of the canopy made to look like shiny, golden fabric. The word 'baldachinum' is derived from Baghdad (the city in modern-day Iraq), where Europeans purchased this kind of silk. Until the Renaissance, the baldacchino was called a ciborium (Latin for a type of cup).
A view of the nave, which is 97 feet in diameter. The domed ceiling, made of 4-1/2 inch thick reinforced concrete, is painted white, and light fixtures seen here direct their illumination upward to the ceiling. In the center of the dome is additional lighting, and a skylight, 25 feet in diameter.
According to the 2007 census, this church has approximately 1,380 parishioners.
Detail of the altar, showing the altar rail, marble floor, and Persian carpet.
The narthex has a lending library of Catholic books.
A view down the circumferential aisle, showing what is perhaps the stairs to the pulpit.
A view down the aisle in the other direction. The outside wall of the aisle is octagonal, reflecting the traditional form of the baptismal font, while the interior of the nave is circular, although still exhibiting eight-fold symmetry. Numerous shrines, statues, and chapels are around the aisle.
The lectionary, below the San Damiano Cross of Saint Francis.
The baptistery.
Sacred Heart chapel. The side-chapels in this church are quite large, and each could easily hold dozens of worshipers.
Saint Dismas, 'the Good Thief', who was crucified next to Our Lord. And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise. [Luke 23:43]
The Blessed Sacrament Chapel, with a statue of the Carmelite nun, Saint Thérèse de Lisieux, the Little Flower (1873-1897).
Arched doorway into one of the side-chapels.
The life-sized Crucifix is visible directly behind the altar upon entering the main door of the church.
Exterior of one of the chapels at night.
The church is adjacent to Interstate 64, which is perhaps the busiest highway in the State. This road once had the more picturesque name "Daniel Boone Expressway", since it led into the land once settled by that early pioneer. This section of the highway is lined by large retail stores and shopping malls. I wasn't able to hear highway noise from inside of the church.
Address:
1264 Arch Terrace
Richmond Heights, Missouri 63117
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