REFERENCES

1. Job 38:4,7 "Where were you when I founded the earth? ...While the morning stars sang in chorus and all the sons of God shouted for joy?"

2. St. Thomas Aquinas: "I answer that, ....The more probable one [opinion] hold that the angels were created at the same time as corporeal creatures. For the angels are part of the universe: they do not constitute a universe of themselves; but both they and corporeal natures unite in constituting one universe. This stands in evidence from the relationship of creature to creature; because the mutual relationship of creatures makes the good of the universe." Summa Theologica, I, 61,3.

3. St. Thomas Aquinas: "The higher a substance is the more universal its power. Therefore the higher the intellectual substances have powers entirely independent of any corporeal power, and subsequently are not united to bodies, whereas the lower intellectual substances have limited powers which depend on certain corporeal instruments for their work, and consequently need to be united to bodies." Basic Writing of Saint Thomas Aquinas, Vol. II, Random House, NY 1945, Pg. 145.

4. St. Augustine: "Their [angels] knowledge of even of the world of time and change is greater than the demons' because in the word of God, through whom the world was made, they contemplate the ultimate reasons why, in the cosmic order, some things can be used and other refused, and nothing is confused." St. Augustine, City of God, Doubleday 1958, Pg. 182.

5. God sent two angels to help Lot escape the destruction of Sodom, but the people of Sodom wanted to abuse them and tried to force their way in. Gn 19:9-13 "But his guests (2 angels) put out their hands, pulled Lot inside with them, and closed the door; at the same time they struck the men at the entrance of the house, one and all, with such a blinding light that they were utterly unable to reach the doorway. Then the angels said to Lot:..'We are about to destroy this place, for the outcry reaching the LORD against those in the city is so great that he sent us to destroy it.'" Mention is made that sulfur and fire poured out from the sky which destroyed the cities. It may have been a volcanic eruption which the angels caused.

6. Summa Theologica, Benziger Brothers Inc., Hypertext Version, 1996. Part I, p.110, a.1 & p. 52, a.1.

7. Matthew Fox & Rupert Sheldrake, The Physics of Angels, Harper Collins Pub., 1996, p. 74.

a) "Fields are a contemporary way of thinking about the invisible organizing principles of nature. Historically, these invisible organizing principles were thought of as souls." p. 48.

b) Fields give form, order and pattern to things." p.59

Galaxy NGC 2997 Copyright Anglo-Australian Observatory.

Globe "Visual by www.PDImage.com."

 

FRACTAL GEOMETRY has shown that the basic patterns in nature are repeated over and over again with countless variations. The spiral as a design of nature appears at different levels of cosmic reality.

Forms both living and non-living show a tendency to originate at a point and grow with a tendency to form ovals of circular patterns; the earth as seen from space contains all patterns but appears a round ball; on the cosmic level, there are no straight lines.

Bentley snowflake courtesy of the Jerico Historical Society.

Trees, for example, experience the interaction of the least four fields, the gravitational, electromagnetic (light), its own field (soul or form) and that of the solar system. The life of a tree is therefore dependent on the cosmic fields that sustain its life. If one of them fails, it will die, and it is true that in time its own field will cease.

c) "Orthodox science currently recognizes -- quantum-matter fields, electromagnetic fields, and gravitational fields -- they all interpenetrate." p. 42.

d) We are not to think of angels as souls of these fields because an angel acts in a place by choice while a soul's action, as a containing field, is an unconscious and habitual part of nature.

8. "Physicists have come to see that all their theories of natural phenomena, including the 'laws' they describe, are creations of the human mind; properties of our conceptual map of reality, rather than reality itself. This conceptual scheme is necessarily limited and approximate, as are all the scientific theories and 'laws of nature' they contain. All natural phenomena are ultimately interconnected, and in order to explain any one of them we need understand all others, which is absolutely impossible. ... If we are satisfied with an approximate 'understanding' of nature, one can describe selected groups of phenomena in this way, neglecting other phenomena which are less relevant." Fritjof Capra, The Tao of Physics, Shambhala Publications, Inc., 1975, p.287.

9. Mysticism, Chronicle Books, 1994, p. 37.

10. C.S. Lewis, The Problem of Pain, Macmillan Pub. Co., 1962, p. 82

11. Jn 9:2 Jesus was asked who had sinned to cause a man to be born blind. Jesus answered: "It was no sin, either of this man or of his parents. Rather, it was to let God's works show forth in him."

12. John Henry Cardinal Newman, in his Anglican period, preached with fascinating insight on this subject:
In one sense, all Christians die with their work unfinished. Let them have chastened themselves all their lives long, and lived in faith and obedience, yet still there is much in them unsubdued, - much pride, much ignorance, much unrepented, unknown sin, much inconsistency, much irregularity in prayer, much lightness and frivolity of thought. Who can tell, then, but, in God's mercy, the time of waiting between death and Christ's coming, may be profitable to those who have been His true servants here, as a time of maturing that fruit of grace, but partly formed in them in this life - a school-time of contemplation, as this world is a discipline of active service? Such, surely, is the force of the Apostle's words, that He that hath begun a good work in us, will perform it until the day of Jesus Christ, until, not at, not stopping it with death, but carrying it on to the Resurrection. And this, which will be accorded to all Saints, will be profitable to each in proportion to the degree of holiness in which he dies . . . It will be found, on the whole, that death is not the object put forward in Scripture for hope to rest upon, but the coming of Christ, as if the interval between death and His coming was by no means to be omitted in the process of our preparation for heaven. Sermon: "The Intermediate State," 1836. John Henry Newman. All Newman sermons cited from Parochial and Plain Sermons, San Francisco: Ignatius Press, 1987 (orig. 1843).

13. Walter Farrel, A Companion to the Summa, 1953, Vol. IV, p. 424.

14. Cathechism of the Catholic Church,Ch.I, Art. 1, No.239.

15. "Nor, again, let it move you that he said "upon Him," for he was speaking of
the Son of Man, because he was baptized as the Son of Man. For the Spirit is
not upon Christ, according to the Godhead, but in Christ; for, as the Father is
in the Son, and the Son in the Father, so the Spirit of God and the Spirit of
Christ is both in the Father and in the Son, for He is the Spirit of His mouth.
For He Who is of God abides in God, as it is written: "But we received not
the spirit of this world, but the Spirit which is of God." And He abides in
Christ, Who has received from Christ; for it is written again: "He shall take of
Mine:" and elsewhere: "The law of the Spirit of life in Christ Jesus made me
free from the law of sin and death." He is, then, not over Christ according to
the Godhead of Christ, for the Trinity is not over Itself, but over all things: It
is not over Itself but in Itself." St. Ambrose on the Holy Spirit, Book III, No. 6.

16 EPHESIANS1:3 * Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens,*
1:4 as he chose us in him, before the foundation of the world, to be holy and without blemish before him. In love
1:5 he destined us for adoption to himself through Jesus Christ, in accord with the favor of his will,
1:6 for the praise of the glory of his grace that he granted us in the beloved.

1:7 In him we have redemption by his blood, the forgiveness of transgressions, in accord with the riches of his grace
1:8 that he lavished upon us. In all wisdom and insight,
1:9 he has made known to us the mystery * of his will in accord with his favor that he set forth in him
1:10 as a plan for the fullness of times, to sum up all things in Christ, in heaven and on earth.

17 Prime matter is the potency that material things have for the most radical sorts of change. Ultimately, the matter of the universe is but one reality that can become anything that can exist in a material way. This omni-potentiality of matter cannot be restricted or determined in any way, and hence prime matter cannot have form. What does not have form, of course, cannot be strictly known or defined, and hence prime matter cannot be known or defined. That it is real is known by argument and by comparison with other things. On the internet: <Thomistic Institute 1998: Baldner>

Science holds a similar view of matter and I quote: "Dirac showed that a vacuum contains an infinite number of electrons with negative energies - below the threshold of any measurable perception - and that these negative energy electrons must exist in order for a single electron to appear in the universe with positive energy. In other words, a vacuum of space hold these electrons as potential, but not manifested, matter. Only when certain energies are added to empty space will one of these unmanifested electron reveal itself and leave behind a hole in nothing!" Fred Alan Wolf, Ph.D., The Spiritual Universe, Moment Point Press, Inc, Portsmouth, NH, p. 100.

"The Bible relates, in the usual English translation, the 'the earth was unformed and void' (tobu and bohu) has a much deeper meaning. The Kabala teaches that tobu is the solitary primordial substance, created at the beginning from absolute nothing, the substanceless substrate from which all that is material was to be formed; and that bohu is a composite word, as are many Hebrew words, meaning bo--in it; bu--there is. 'In it [in the tobu] there is [potential].' The single substance filled with full potential from which the world would be constructed was created at the beginning." Gerald L. Schroeder, The Hidden Face of God, The Free Press, NY, p. 87-88.

18 E. J. Fortman, S.J. Everlating Life After Death,Alba House, NY1976, p. 245.

19 Brian Greene, The Elagant Universe, Vintage Books, NY, 1999, p. 135

20 Karl Rahaner, On the Theology of Death, Herder and Herder, NY, p.22

21 St. Thomas Aquines, Summa Contra Gentiles, No. 89 "Of the Quality of the Risen Bodies of the Lost".

22. Encyclical ofPius XII, Musicae Sacrae, December 25, 1955, No. 4

23. Anthony Storr: Music and the Mind, Baltimore Books, NY, p.33

24. CONDITIONS FOR GAINING A PLENARY INDULGENCE

  1. Have the intention of gaining a pleanary indulgence.
  2. Have a disposition of mind and heart in which all attachment to sin, even venial sin, is absent.
  3. Perform the work.
  4. Receive Holy Communion.
  5. Pray for the intetions of Our Holy Father the Pope. (One Our Father and one Hail Mary suffices.)
  6. Go to Confession.

25. Fr. J. Boudreau, S.J., The Happiness of Heaven, Tan Book Publishers, Inc, Rockford, IL, p. 152.

26. Peter kfreeft, Everything You Ever Wanted to Know About Heaven, Ignatius Press, San Francisco 1990, p.159.

27. Karl Rahner, On the Theology of Death, Herder & Herder, NY 1961, p. 21-25.

28. Heinrich Schlier, Principalities and Powers is the New Testament, Herder and Herder, NY 1961, p. 33.

29. The Metropolitan Museau of Art 1984, Spring Flowers and Autumn Moon, p. 21.

30. Jurgen Moltmann, God in Creation, Harper & Row, Publishers, New York, 1985, pg. 14 &16

31. Thomas Philippe, O.P., Mystical Rose , Our Sunday Visitor, Inc., 1995, p. 58

32. Henri_Paul Bergeron, csc, Brother André, The Wonder Man of Mount Royal, St. Joseph's Oratory, Montreal, Canada, 1988, pgs. 44-45.

33-35. C. Bernard Ruffin, The Life of Brother André, Our Sunday Visitor, Inc., Indiana, pp.192-195.

36. Link to web page GIMEL

37. Link to web page DALET

38. Edward Hoffman, The Hebrew Alphabet, Chronicle Books, San Franciso, CA, 1998, pp. 38-40.

39. Jürgen Moltmann, God in Creation, Harper & Row, Pub., San Franciso, CA 1985, p. 87.

40. Dr. Ludwig Ott, Fundamentals of Cathlic Dogma, B. Herder Book Co., St. Louis, MO. 1962, p. 156.

41. Ibid. The Hebrew Alphabet, p. 68.

42. Ibid. The Hebrew Alphabet, p. 77.

43. Ibid. The Hebrew Alphabet, p.82.

44. Jean Daniélou, S.J., In the Beginning ... Genesis I-III, Cahill & Co., Doublin, Ireland, 1965, p. 92

45. C. L.Sulzberger, God Gentle Into the Night, Prentice Hall, Inc., Englewood Cliffs, NJ, 1976, p. 134.

46. Jürgen Moltmann,God in Creation, p. 182-183.

47. F.X.Durwell, The Resurrection, Sheed and Ward, New York, 1960, p. 356.

48. St. Augustine, City of God, Image Books, Doubleday, New York, 1958, p. 41.

49. Bridget McDermott, Decoding Egyptian Hieroglyphs, Chronicle Books, San Francisco, p. 46, 72, 74, 87 and 100.

50. The Glorius Koran, The New American Library, New York and Toranto.

51. Jürgen Moltmann,God in Creation, p. 14.

52. Thomas Merton, Zen and the Birds of Appetite, New Directions, 1968, p.105.

53. Thomas Cleary, Dhammapada, Bantam Books, NY, 1994, XII The Self, 4.

54. Fulton J. Sheen, Lift Up Your Heart, Doubleday & Co., Inc., Garden City, NY 1950, p. 1-10.

55. New Catholic Encyclopedia,Vol. II, McGraw-Hill Co., NY, 1967, p. 848.

56. Houston Smith, The Three Pillars of Zen, Beacon Press, Boston, 1965, p.163.

57. Lao Tzu, Tao Te Ching, (Translated by Gia-Fun and Jane English), Vintage Books, 1971, Ch.25.

58. Hieromonk Damascene, Christ the Eternal Tao, Vaalam Books, California, 1999, p. 229 & 231.

59-60. Hieromonk Damascene, Christ the Eternal Tao, p. 241, 251-252.

61. Hieromonk Damascene, Christ the Eternal Tao, p. 74.

62. Hieromonk Damascene, Christ the Eternal Tao, p. 217.

63. Hieromonk Damascene, Christ the Eternal Tao, p. 275

64. Jürgen Moltmann,God in Creation, p. 10.

65.Teilhard de Chardin, The Phenomenon of Man, Harper & Row, Pub., NY, 1959, p. 297.

66. Jürgen Moltmann,God in Creation, p. 9.

67. Dr. Ludwig Ott, Fundamentals of Cathlic Dogma, pp. 81-82

68. Mircea Eliade, The Sacred and the Profane, Harper & Row, Pub., New York, 1957, pp. 155-156.

69. Boethius, The Consolation of Philosophy, Dover Pub. Inc., New York, 1962, pp. 104-105.

70.Peter kreeft, Everything You Ever Wanted to Know About Heaven, p. 161.

71. Teilhard de Chardin, The Phenomenon of Man, Harper & Row, Pub., New York, 1959, p. 286.

72. St. Augustine, City of God, pp. 216-217.

73. John C. Iannone, The Mystery of the Shroud of Turin, Alba House, NY 1998, pp. 177-185.

74. Jack Sacco, Magnificat, Holy Week 2002, pp. 5-8.

75.Unless specified otherwise:

Historical Data: Website <The Captivity & Martyrdom of Father Isacc Jogues> also
<http://ewtn.com/library/Mary/Jogues.htm> and Sacred Heart Church Historical Leaflet.
Images: Sacred Heart Church at Lake George, NY and Shrine of North American Martys at Auresville, NY.

76. <www.zimmerman.com-vinegars>Bacteria known as "acetobacters" convert the alcohol in the wine into water and acetic acid. 4 to 6 weeks later you've got good vinegar.

77. Jean Daniélou, Holy Pagans of the Old Testament, Helicon Press, Inc., Baltimore, MA, 1958, p. 104.

78. John Wijingaards, God Within Us, Templegates Publishers, Springfield, IL, 1988, p. 164.

79. H. M. Féret, The Eucharist Today, Pulist Press Deus Books, 1966, p. 85.

80. Kim Stanley Robinson, Red Mars, Bantam Books, NY, 1993, p. 2.

81. Michael R. Molnar, The Star of Bethlehem, Rutgers University Press, NJ, 1999, p. 101.

82. John A. Hardon, S.J., The Catholic Catechism, Doubleday & Co., Inc., 1975, pp. 133-135.

83. Dr. Ludwig Ott, Fundamentals of Cathlic Dogma, p. 142.

84. Dr. Ludwig Ott, Fundamentals of Cathlic Dogma, p. 144.

85. The Council of Chalcedon led by Pope St. Leo the Great in 451 A.D. clarifies this union as follows:

"So, following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us." (Webpage: Dogmatic Defenition of the Council of Chalcedon)

86. Jean-Pierre Vernant, The Universe of God, and Men, Harper Collins, Pub. 1999, p.103

87. Martin Palmer, The Jesus Sutras, The Ballatine Publishing Group, Random House Inc., 2001, p. 225.

88. Fritjof Capra, The Tao of Phisics, ShambhalaPublications, Boulder, CO., 1975, p. 80.

89. James Gleick, Chaos, Penguin Book, 1987, p.232.

90. Mark Twain, Personal Reflections of Joan of Arc, Dover Pub., Inc., Mineola, NY 2002, p. 61.

91. Maisie Ward, SaintsWho Made History, Sheed and Ward, Inc, New York, 1959, p. 360.

92. Darwin, Great Books of the Western World, Encyclopeid Brittanica, Inc., 1952, p. 85.

93. Margaret Wertheim, The Pearlygates of Cyberspace, W.W. Norton & Co., NY 1999, p. 62.