Sunday, September 19, 2010

the GLOB is dead, long live the GLOB

It was recently announced that the print version of the Global Exclaimer is no more. This was (if not noble) a worthwhile experiment and possibly the future - as well as the past - of print journalism. And yet, life gets in the way of some of our more worthy pursuits – print periodicals cost time, effort, creativity and even something others want to hear about, but in the final analysis it costs money… who in these times has a surplus of that?

And so the GLOB is dead, if not for good reasons at least for reasons I can understand. From the ashes of the GLOB may rise another GLOB experiment – GLOB BLOG. Seems ironic somehow (this experiment within an experiment) - will it “take”, will GLOB BLOG soldier on in a different way from print GLOB? “The times they are a changin’” indeed.

I don’t know how GLOB BLOG (or any other BLOG for that matter) works – this is my first GLOB post solo, though I’ve made a comment or two on this BLOG before. Does GLOB BLOG live? Is anyone listening, or do I have to post something really inflammatory to gain notice of this world-wide web?

Tuesday, March 31, 2009

The Winds of Change

Switched to WordPress

By Frater Bovious
9th Level Adept, THOOTR
I have been quite busy being laid off, going back to work, trying to mess with Google's Page Creator, since discontinued, then Google Sites which is not a blogging platform. I have tried in vain to recreate on online version of a my episodically printed news paper, The Global Exclaimer.

For various reasons I have simply not worked on this blog and really took it in a direction not really part of it's original purpose, which was to be an online edition of the print edition. For a lot of different reasons I have gone to Word Press for my blogging enjoyment. The address there is which is really just a url redirect to

I am not sure what to do with this blog. I really like the title "The Glob Blog". As much as I really would like to keep doing a print version of The Glob, it really just isn't feasible, and in fact the last edition printed was like in 2005. Soooooooo -

I purchased through Google, and now am trying to figure out how to wrest control of it from Google and use it as I see fit. It is probable that I will import this blog in some manner to that domain, and continue to have it as the official blog of The Glob. maybe.

Oh, and I have mapped this blog to


Wednesday, August 20, 2008

We Continue, after long hiatus

Life Interferes - Yet We Press On

By Mark Connolly
First I would like to say I got severely sidetracked by working on the newspaper aspect of the publishing empire that is The Global Exclaimer, of which this is the official blog. As may have been noted by some, the Glob Blog is currently focused on Religious Discussion which many of my readers find less than riveting. Which is too bad. Religion has gotten an undeserved black eye since, oh, the 60's and as I view the wreckage of our current society I can't help but wonder about causes and effects.

Anyway, here we go - As a reminder, I am debating via this blog with Martin Luther regarding his 95 Theses. We last were at his thesis point 11. However, I find I have more to say on this topic, and so here goes:
11. This changing of the canonical penalty to the penalty of purgatory
is quite evidently one of the tares that were sown while the bishops
Again, there seems to be a rather large disconnect between his understanding of the role and function of Purgatory and mine. He presents here Purgatory as a penance, which has been (deliberately?) reserved to after death. The wild card here is that I do not know the historical facts regarding Indulgences, which is where this appears to be heading. Jumping ahead of the argument, if some priests and bishops were in fact not giving full absolution in the confessional, but instead telling people, "Nope, you have to burn this one off in Purgatory", then turning around and selling 'get out of Purgatory free' cards, well, I'd be angry about that also.

Having said that, the Church teaching that I've seen regarding Purgatory and Penance, is that they are linked in some manner, though Purgatory is NOT Penance, and vice versa.

To understand the issue here, we need to take a side trip into the issue of Sin. I take the following from the Catechism of The Catholic Church:

1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."121

1850 Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is evil in your sight."122 Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become "like gods,"123 knowing and determining good and evil. Sin is thus "love of oneself even to contempt of God."124 In this proud self- exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.125

The Church teaches a double consequence of sin:

1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.84

1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the "old man" and to put on the "new man."85

There is a concept called 'formation' wherein a person learns to be the kind of person that God wants them to be. Necessarily, this entails action. We have to stop doing "this" and start doing "that" as befits our attempts to imitate Christ.

The temporal punishment of sin is the vehicle by which we go through this formation. We are forgiven for our sins, but we still need to grow in faith and Christian charity. Otherwise we are empty Christians.

Hence this approach to Penance:

1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must "make satisfaction for" or "expiate" his sins. This satisfaction is also called "penance."

1460 The penance the confessor imposes must take into account the penitent's personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, "provided we suffer with him."63

The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of "him who strengthens" us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth "fruits that befit repentance." These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.64

I'm not sure I've clearly made my point, since this is all rather involved, but basically, Purgatory, when necessary, finishes the purification process that a person's Imperfect Penance may not have accomplished. But Purgatory is not Penance.

Note, that all people in Purgatory are going to Heaven. This is why we have the designation between "eternal" punishment and "temporal" punishment. I stress this point because some see Penance as a form of working your way into Heaven which it is not. Penance follows Absolution. Your sins are forgiven. Penance then is like Push-ups. You do it to make you stronger and more able to resist Sin going forward. It is a cooperation with a grace sacramentally bestowed by God through His Church.

It is clear that there is extant no Official Church Teaching regarding reserving a "canonical penalty" to a "penalty of purgatory", so I have to assume Luther is railing against the actions of some rogue bishops. We shall see where Thesis 12 takes us.


Thursday, May 08, 2008

Quick Note

Found while doing some research

Mark Connolly

“I never approved of a schism, nor will I approve of it for all eternity. . . . That the Roman Church is more honored by God than all others is not to be doubted. St, Peter and St. Paul, forty-six Popes, some hundreds of thousands of martyrs, have laid down their lives in its communion, having overcome Hell and the world; so that the eyes of God rest on the Roman church with special favor. Though nowadays everything is in a wretched state, it is no ground for separating from the Church. On the contrary, the worse things are going, the more should we hold close to her, for it is not by separating from the Church that we can make her better. We must not separate from God on account of any work of the devil, nor cease to have fellowship with the children of God who are still abiding in the pale of Rome on account of the multitude of the ungodly. There is no sin, no amount of evil, which should be permitted to dissolve the bond of charity or break the bond of unity of the body. For love can do all things, and nothing is difficult to those who are united.”

Martin Luther to Pope Leo X, January 6, 1519

more than a year after the Ninety-Five Theses

quoted in The Facts about Luther, 356


Wednesday, April 30, 2008

OK, Here We Go

Me Thinks We've Come to the Meat

Mark Connolly

10. Ignorant and wicked are the doings of those priests who,
in the case of the dying, reserve canonical penances for
I answer that:

I'd like to better understand the genesis of this proposition. The statement, on the face of it, does not make any sense to me at all. Keeping in mind that things may have been very different in the 1500s, here are the issues I have with your point number 10:
  1. Did priests in fact "reserve canonical penance" from the dying? I cannot fathom this.
  2. Do you in fact view purgation and penance as being synonymous? Because they're not.
  3. You seem to be implying that priests refused the sacrament of penance to the dying, forcing them into purgatory, I suppose so that they could then bilk their relatives out of money for indulgences. 1
Having said all that, if in fact anything like this was happening, then you are right, "ignorant and wicked" indeed are these priests. Let's skip ahead to No. 11, and then consider both of these points together:

11. This changing of the canonical penalty to the penalty of
purgatory is quite evidently one of the tares that were sown
while the bishops slept.

As I've stated earlier, both in this post and in a previous one, penance and purgatory are essentially unrelated. You appear to be stating that they are essentially the same thing. Maybe now is the time to go into this.

I cannot know at this point, definitively, what the understanding of all this was in the 1500s. I also don't know when the doctrine of purgatory was developed.

As I understand the concept of purgatory today, the Church does not 'sentence' anyone to purgatory as penance for the sins they have committed in this life. Your implication is that the Church does just this. Your basis for this is unknown to me. To the best of my knowledge, there is no list of 'penalties' anywhere documented for the commission of sins. When a person goes to the Sacrament of Reconciliation, and the priest absolves them of their sins and assigns a penance, it is up to the priest what the penance is. He doesn't look in some Manual of Penance. And, to the best of my knowledge, no one has ever been told "Your penance is 7 years in Purgatory."

Penance is more along the lines of this example: Your kid breaks a window. You forgive him, but there is still a broken window. The window still needs to be repaired. The kid broke it, the kid has to fix it. Even though you have already forgiven him or her. They have to fix what they broke.

Purgation is a purification. Purification is not Penance. I don't know what else to say at this time.

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Saturday, April 26, 2008

Quick Aside

Regarding Google AdSense

By Frater Bovious
9th Level Adept, THOOTR
Some time ago I had decided to see what Google AdSense was all about. So, I signed up, configured stuff, downloaded the code to copy into my blog, etc., and then did nothing. I had configured the ads to show content related to Blog, but had been noticing nothing but really generic ads. And I had a search box, but it wouldn't do anything.

Then I got a message that said I needed to verify my AdSense account. Within about 3 minutes, the ads suddenly began appearing. Since the topic of the last several posts have been about Martin Luther and associated religious discussion, the ads suddenly are all related in some manner to God, prayer, etc.

So, I feel the need to make this disclaimer: The ads that show up on this site are driven by Google Analytics and are not to be taken as representing any view of The Glob Blog, the writers, herein, etc. The ads are the ads, and I don't pick them. But, I've already earned 1 cent!


Tuesday, April 22, 2008


But I smell a trap

Mark Connolly

8. The penitential canons are imposed only on the living, and,
according to them, nothing should be imposed on the dying.
Ok, I agree with this. Sins are only forgiven while we are alive in this world.

Since this is an invitation to debate on the power and efficacy of indulgences, I believe you are deliberately setting up a false premise from which to then argue.

Sins are not forgiven in the afterlife. And Purgatory is not involved in the forgiveness of sins. Purgatory and Penance are therefore unrelated. If your coming discussion on the power and efficacy of indulgences relies in some measure on your point No. 8, I will come back as necessary and expand on my response to this point.

9. Therefore the Holy Spirit in the pope is kind to us,
because in his decrees he always makes exception of the
article of death and of necessity.
You know in those old Bugs Bunny cartoons, when someone would get hit on the head and they would wiggle their head back and forth with a sort of aiee yeaiii yeaiii sound? That's what this point 9 made me feel like. I have no response. At the moment this seems like a non-sequitur from point 8. Ψ

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