Sign after sign after sign...

What a great story, thanks for sharing. I always find conversion stories amazing.

 

We should have a conversion story thread. I love those too

 

The spirituality of celibacy is a sacrafice to God. The need for that type of gratification (sexuality) slowly disappears as your prayer life grows. If your total focus is God, then celibacy is not that difficult. My personal understanding is celibacy is personal sacrafice like no meat and fasting on Wednesday and Fridays. It is a discipline like going to Church and saying the Roasary everyday. Eventhough priest can be married...married priest would not be able to feed its flock to his full ability... because there would always be family situations to think about. Maybe the question is how do we become holy. A married couple, use each other as a bonding, to work together to reach heaven. That includes all the temptations and sacrafices that come with it. A celibate person has less distraction and walks the journey alone...trying to bring as many souls with him.

May Gods Will be Done

 

It began with Jesus, who was celibate, and St. Paul, who strongly recommended it. It took the Church several decades to make it part of Her discipline for the priesthood, but in the early Church, priests and deacons gave up relations with their spouse in order to fully serve the Lord. (Read Pope BXVI's comments on priestly celibacy and the writings of the early Church.) Some men, of course, couldn't or wouldn't live as brother and sister with their spouse, but that doesn't mean it wasn't understood or the early Church did not hold this out as an ideal.

This is not "just a tradition" or discipline that could or should be abandoned in our modern times. There is considerable theology in which the discipline is grounded.

Much of the "history" of priestly celibacy was written by English speaking cultures who were not Catholic, were actually serving an anti-Catholic agenda, and represent revisionist history at best, if not outright fabrications, so we have to be careful on what "facts" we base our opinions and assumptions.

I recommend some reading on the subject. You can begin by reading The Sirit of the Liturgy by Cardinal Ratzinger and the documents here,
http://w2.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_24061967_sacerdotalis.html
http://www.vatican.va/roman_curia/c...c_20111121_levada-celibacy-priesthood_en.html

Also, see fallen saint's excellent post above.

 

"Reluctant though I am to repeat rumors, I have heard something along the lines that seminarians have abandoned their vocation because of the gay culture. "

I can attest to this as I have stated previously in this thread I was in the seminary in Boston when confronted with rampant homosexuality in the diocesan seminary and it was quite disturbing to me and definitely had a negative impact on my formation. It caused me to doubt I was in the right place and made me think I needed to take a break and make sure I was doing the right thing by becoming a priest. Unfortunately I allowed this disturbance of my peace to win over my discernment and I left the seminary. Then without the structure of Holy Hours, Daily Mass, & Rosaries I fairly quickly went in the wrong direction spiritually and struggled for several years in great darkness. Thank God for the mercy and love of the Blessed Mother and Jesus. I had consecrated myself to Mary prior to going into the seminary (through St. Louis De Montfort) and she slowly brought me back full circle. She is such a wonderful mother!!! Though, through my own free will, I had abandoned my calling, I also know that I am exactly where God wants me to be (The mystery of God's providence is something to be in constant awe of). I am so undeserving of His love and grace (as we all are), but I am also so full of joy for His constant mercy and forgiveness and healing love. I have read much on the history of Celibacy in the Church and I know that the answer is not to let priests Marry. This is not about allowing them to experience sexual pleasure within a marriage, but rather this is about the lack of prayer and penance within the Church. So many have abandoned gazing on our Lord on the Cross. When we gaze on Jesus on the Cross and Mary at the foot of the Cross, we see Love at its deepest level and it transforms us to want to love to the point of wanting ourselves to participate in Christ's suffering for the salvation of souls. If a priest keeps His gaze on the Cross and the love that poures forth from it and lives a life of sacrifice and prayer and the faithful pray for him, then his celibacy will bear great fruit for the Church and will be a source of blessing for the Church.

 

I should ad, be very wary of ANY Churchmen who, as a response to our current crisis, recommends a change to the current practice in the Latin Rite. They might think they have "the best of intentions," but often this masks a lack of understanding of the history or theology involved, an ulterior or personal agenda, or a pathology in their own private life.

 

Well now.....this is rather "telling".....not the first time for a crucifix to have Jesus move or show some other startling phenomenon. Apparently this was studied by the seculars but allegedly it was, once again, the diocesan authorities that play it down. Reminds me of that Irish bishop I heard of who insisted against such possible occurrences by saying "there will be no miracles in my diocese"!! Linked to by Drudge today:

http://www.mirror.co.uk/news/weird-news/statue-jesus-opens-eyes-church-8596216

 

Sadly, "catholic" Kaine can and will get away with the "Pope Francis Catholic" mantra thanks to the Liberal (Democrat/godless) Media, spineless &/or Liberal USA clerics ..... even, more sadly, some of the Pope's "Off de Cuff" comments! ..... all part of The Storm we be in

"Tim Kaine must not get away with styling himself a Pope Francis Catholic"
http://www.catholicherald.co.uk/com...with-styling-himself-a-pope-francis-catholic/

GOD SAVE ALL HERE!!

 

if its a fake its a good one... but if its real I bet it strengthened the faith of the people who witnessed it

 

Wow...finally shouts from the mountain tops.

In his homily at the martyred priest’s funeral Mass last week, Archbishop Lebrun gave details of the last moments of the priest’s life as he was slain for his Christian faith.

“Evil is a mystery that reaches summits of horror beyond what is human,” the Archbishop said. “Is that not what you meant, Jacques, by your last words? Falling to the ground after the first stab, you try to push away your attacker with your feet saying, ‘Be gone Satan!’”

During the same homily, with members of the Muslim community present, Archbishop Lebrun also addressed those who may be tempted by jihad, telling then that murdering infidels is not a holy act, but a demonic one.

“You who are tormented by diabolical violence, you who are drawn to kill by a demonic, murderous madness, pray to God to free you from the devil’s grip,” he said. “We pray for you, we pray to Jesus who healed all those who were under the power of evil.”

Many thousands attended the two-hour funeral Mass held at the Rouen cathedral, despite the rain and unprecedented security, to pay a final tribute to the martyred priest.

In a separate memorial Mass celebrated for the French priest, Paris Cardinal André Vingt-Trois told the Christian faithful that jihadists “wrap themselves in the trappings of religion” while announcing a “God of death.” The cardinal compared the jihadists’ god to the ancient pagan demon “Moloch,” who exacted live human sacrifices as a tribute.

“Those who wrap themselves in the trappings of religion to mask their deadly project,” Vingt-Trois said, “those who want to announce to us a God of death, a Moloch that would rejoice at the death of a man and promise paradise to those who kill while invoking him, these cannot expect humanity to yield to their delusion.”

 

Hmmm...Remember what Oscar Crespo said?


https://cruxnow.com/analysis/2016/08/12/next-synod-likely-focus-ordaining-married-men/
Next synod likely to focus on ordaining married men

Pope Francis was on the big screen during the morning session of the last day of the most recent Synod of Bishops at the Vatican Saturday, Oct. 24, 2015. (Credit: AP Photo/Alessandra Tarantino.)

After the bruising but fruitful experience of the synod on the family, one thing is clear: Francis has created an instrument of discernment that is capable of wrestling with big issues in the contemporary Church.

The reformed synod - a global consultation, followed by two assemblies separated by a year, concluding in a major papal teaching document that resets pastoral strategy for the next generation - means that big topics can no longer be kicked into the long grass on the basis that they are just too big to deal with.

If a vast topic such as the Church’s preparation for marriage and its handling of divorcés can be discussed, it means other burning issues can be too. And top of that list are questions about ministry: access to the sacraments, the role of women and lay people, as well as the role of deacons.

Some are saying that pastoral ministries will the topic for the next synod, likely to be scheduled for 2018-19.

No one doubts the question is an urgent one. More than half of the Catholic Church’s communities worldwide have no resident priest.

The diocese of Xingú in the Brazilian region of Pará, for example, has 800 parishes or missions in a territory the size of Germany, but just 27 priests, meaning that more than two-thirds of the faithful take part in Sunday Mass just two or three times a year.

Xingú may be extreme, but across the developing world, in both rural areas and the cities, priest-to-people ratios are far lower than in the wealthy north, in part because distances are vast and congregations are growing faster than priests can be trained.

But there are also dramatic examples in Europe, where catechists or lay people in effect run the parishes in between rare visits by the parish priest.

Back in May 2007, when the Latin-American bishops met for their great pan-continental assembly at the shrine of Aparecida, Brazil, a considerable number of them wanted to discuss the painful question of the lack of access to the sacraments.

But a Vatican representative assured them that it was neither the time nor the place to open that discussion without the say-so from Rome.

The then-Cardinal Archbishop of Buenos Aires, the chief author of Aparecida’s concluding document, was well aware of the desire for that discussion, just as, at the synod on the Eucharist in Rome two years earlier, he had seen how keen bishops were to discuss the access to the sacraments of the divorced and remarried.

Those bishops had been told at the time that the synod as it was constituted was not the place for that discussion and Bergoglio agreed - which is why, after his election, Francis introduced a new format that could enable such a discernment.

In much the way that access to the sacraments of the civilly divorced and remarried was the neuralgic question in the family synod - the issue around which disagreements coalesced - in a future synod on the ministries it will be the priestless parish.

And just as there was a longstanding, controversial proposal in response to the divorced and remarried issue - Cardinal Walter Kasper’s invitation to consider the Orthodox approach - there is one for priestless parishes.

A solution has been kicked around the yard for many years by Fritz Lobinger, a retired German bishop who lives in Durban, South Africa.

During 50 years in South Africa, and traveling to many parts of the world, he observed how many Christian communities in remote areas are led in practice by small groups of committed, mature lay people.

His solution is to ordain them after a brief training, so that they can administer the sacraments within that community alone.

These “locally ordained ministers” - Lobinger says it is important not to call them priests, even though it would involve precisely the same sacrament of priestly ordination - would be, in effect, a parallel priesthood, complementary to the existing norm in the Latin rite of a celibate, seminary-trained priest sent by his bishop to different parishes or missions.

Lobinger points to a precedent in Acts of the Apostles 14:23 when St Paul and Barnabas appointed - or ordained - “elders” in the young Christian communities, the term referring not so much to the age of the people but their maturity or fitness for the task.

These were teams of men who were not sent to their community but came out of it; who ministered to the community part-time, while continuing to work at their professions; and who had families.

This shows, says Lobinger in a book published recently in Spanish, that the Church for a number of centuries ordained local leaders chosen by the local community, who had proven their worthiness over some time.

Francis has given many signals of his willingness to open up the question of ordaining married men, even encouraging local Churches to put forward proposals.

Bishop Erwin Kraütler, the Austrian-born bishop of Xingú, reported that in a private audience with Francis in April 2014 they had compared notes on how the priest shortage affects the Church in Latin America. Kraütler said Francis had cited a Mexican diocese - presumably San Cristóbal in Chiapas - where parishes were run by deacons, who would need only to be ordained in order to celebrate Mass.

Francis described Lobinger’s proposal as one of a number of “interesting hypotheses” and urged Kraütler to go off and build national bishops’ conference consensus for “bold, concrete proposals” which they should bring to Rome.

“The pope said he is open to the question, he wants to listen to local churches. But he said no local church, no national church, should go on its own,” the archbishop told an Irish newspaper at the time.

That, of course, was precisely the message the pope gave the German Church when it was talking in 2013 of readmitting divorced couples to Communion on a case-by-case basis.

Lobinger’s proposal has been developed in Latin America by a Brazilian theologian at the Pontifical University of Paraná in Curitiba, Antonio José de Almeida, who recently published a book on the “new ministries.”

He points to the 40,000 ‘Delegates of the Word’ in Honduras, or the 400 married indigenous deacons in Chiapas, as signs of the emergence of ‘presbyteral’ vocations rooted in the community of the sort referred to in Acts.

Alameida is in turn advising a Brazilian church commission reflecting on the question that includes two cardinals close to Francis: Claudio Hummes, the Archbishop emeritus of São Paolo, and Raymundo Damasceno Assis of Aparecida.

If they conclude that ordaining local elders is not just a solution for a shortage of priests but a sign that the Holy Spirit is speaking to the Church, Francis would be highly likely to call a synod to deliberate on the question.

Meanwhile, Lobinger is publishing a discussion book in English, out shortly, called The Empty Altar: An Illustrated Book to Help Talk About the Lack of Parish Priests.

For those who like to get their synod preparation in early, it appears to be essential reading.

 

Oh boy... better do another decade

 

https://www.catholicculture.org/culture/library/view.cfm?recnum=6624
Pope Benedict XVI on Two Crucial Issues Facing the Church: The Liturgy and Priestly Celibacy
by Rev. Brian W. Harrison, O.S., M.A., S.T.D.

Descriptive Title
Pope Benedict XVI on Two Crucial Issues Facing the Church

Description
The new Pontiff has what has become euphemistically labeled as a "paper trail": an extensive body of writing penned during his life as a theologian and, most particularly, during his tenure as Prefect of the Congregation for the Doctrine of the Faith. Pope Benedict has been particularly fluent on the subject of the sacred liturgy. He penned an entire book on the subject in the year 2000: The Spirit of the Liturgy. Below are selections from an extensive review of this work written by Father Brian Harrison. Immediately following is an interview by Peter Seewald in which Cardinal Ratzinger addresses the tradition of celibacy for priests in Western Catholicism.

Larger Work
The Latin Mass

Pages
8 - 16

Publisher & Date
Keep the Faith, Santa Paula, CA, Summer 2005

This little volume, The Spirit of the Liturgy, (232 small-sized pages) by Cardinal Ratzinger — who, in addition to his work as Prefect of the Congregation for the Doctrine of the Faith has long shown a deep interest in, and knowledge of, liturgical matters — sets out to provide a brief overview of all these different facets of the Church's central acts of worship.

Excerpt:

Father Brian Harrison, O.S., a convert to the Catholic faith from Presbyterianism, is a native of Australia. He earned his doctorate in Theology, summa cum laude, from the Roman Athenaeum of the Holy Cross and is now an Associate Professor of Theology in the Pontifical Catholic University of Puerto Rico. He is a member of the Priestly Society of the Oblates of Wisdom.


Celibacy and the Priesthood: An Interview with the Future Pope Benedict XVI

During the period from the death of Pope John Paul II to the present moment (a week after the election of Pope Benedict), celibacy has been constantly referred to as a mere "discipline" which may well be considered "reformable" under the new Pontiff. The Latin Mass has selected a small portion from Salt of the Earth, a book published in 1997 by Ignatius Press. In part of a chapter entitled "The Canon of Criticism," the then Cardinal Ratzinger addresses the tradition of celibacy for priests in Western Catholicism. The catalyst for his exposition is German interviewer Peter Seewald:

Peter Seewald: Curiously, nothing enrages people more than the question of celibacy. Even though it concerns directly only a tiny fraction of the people in the Church. Why is there celibacy?

Cardinal Ratzinger: It arises from a saying of Christ. There are, Christ says, those who give up marriage for the sake of the kingdom of heaven and bear testimony to the kingdom of heaven with their whole existence. Very early on the Church came to the conviction that to be a priest means to give this testimony to the kingdom of heaven. In this regard, it could fall back analogously to an Old Testament parallel of another nature. Israel marches into the land. Each of the eleven tribes gets its land, its territory. Only the tribe of Levi, the priestly tribe, doesn't get an inheritance; its inheritance is God alone. This means in practical terms that its members live on the cult offerings and not, like the other tribes, from the cultivation of land. The essential point is that they have no property. In Psalm 16 we read, You are my assigned portion; I have drawn you as my lot; God is my land. This figure, that is, the fact that in the Old Testament the priestly tribe is landless and, as it were, lives on God — and thereby also really bears witness to him — was later translated, on the basis of Jesus' words, to this: The land where the priest lives is God.

We have such difficulty understanding this renunciation today because the relationship to marriage and children has clearly shifted. To have to die without children was once synonymous with a useless life: the echoes of my own life die away, and I am completely dead. If I have children, then I continue to live in them; it's a sort of immortality through posterity. For this reason the ultimate condition of life is to have posterity and thereby to remain in the land of the living.

The renunciation of marriage and family is thus to be understood in terms of this vision: I renounce what, humanly speaking, is not only the most normal but also the most important thing. I forego bringing forth further life on the tree of life, and I live in the faith that my land is really God — and so I make it easier for others, also, to believe that there is a kingdom of heaven. I bear witness to Jesus Christ, to the gospel, not only with words, but also with this specific mode of existence, and I place my life in this form at his disposal.

In this sense, celibacy has a christological and an apostolic meaning at the same time. The point is not simply to save time — so I then have a little bit more time at my disposal because I am not a father of a family. That would be too primitive and pragmatic a way to see things. The point is really an existence that stakes everything on God and leaves out precisely the one thing that normally makes a human existence fulfilled with a promising future.

PS: On the other hand, it's certainly not a dogma. Couldn't the question perhaps be negotiated one day in the direction of a free choice between a celibate and a non-celibate form of life?

CR: No, it's certainly not a dogma. It is an accustomed way of life that evolved very early in the Church on good biblical grounds. Recent studies show that celibacy goes back much farther than the usually acknowledged canonical sources would indicate, back to the second century. In the East, too, it was much more widespread than we have been able to realize up until now. In the East it isn't until the seventh century that there is a parting of the ways. Today as before, monasticism in the East is still the foundation that sustains the priesthood and the hierarchy. In that sense, celibacy also has a very major significance in the East.

It is not a dogma. It is a form of life that has grown up in the Church and that naturally always brings with it the danger of a fall. When one aims so high, there are failures. I think that what provokes people today against celibacy is that they see how many priests really aren't inwardly in agreement with it and either live it hypocritically, badly, not at all, or only live it in a tortured way. So people say . . .

PS: . . . it ruins them . . .

CR: The poorer an age is in faith, the more frequent the falls. This robs celibacy of its credibility and obscures the real point of it. People need to get straight in their minds that times of crisis for celibacy are always times of crisis for marriage as well. For, as a matter of fact, today we are experiencing not only violations of celibacy; marriage itself is becoming increasingly fragile as the basis of our society. In the legislation of Western nations we see how it is increasingly placed on the same level as other forms and is thereby largely "dissolved" as a legal form. Nor is the hard work needed really to live marriage negligible. Put in practical terms, after the abolition of celibacy we would only have a different kind of problem with divorced priests. That is not unknown in the Protestant Churches. In this sense, we see, of course, that the lofty forms of human existence involve great risks.

The conclusion that I would draw from this, however, is not that we should now say, "We can't do it anymore," but that we must learn again to believe. And that we must also be even more careful in the selection of candidates for the priesthood. The point is that someone ought really to accept it freely and not say, well now, I would like to become a priest, so I'll put up with this. Or: Well then, I'm not interested in girls anyway, so I'll go along with celibacy. That is not a basis to start from. The candidate for the priesthood has to recognize the faith as a force in his life, and he must know that he can live celibacy only in faith. Then celibacy can also become again a testimony that says something to people and that also gives them the courage to marry. The two institutions are interconnected. If fidelity in the one is no longer possible, the other no longer exists: one fidelity sustains the other.

Con't

​

 

Con't

PS: Is that a conjecture when you say that there is a connection between the crisis of celibacy and the crisis of marriage?

CR: That seems quite apparent to me. In both cases the question of a definitive life decision is at the center of one's own personality: Am I already able, let's say at age twenty-five, to arrange my whole life? Is that something appropriate for man at all? Is it possible to see it through and in doing so to grow and mature in a living way — or must I not rather keep myself constantly open for new possibilities? Basically, then, the question is posed thus: Does the possibility of a definitive choice belong in the central sphere of man's existence as an essential component? In deciding his form of life, can he commit himself to a definitive bond? I would say two things. He can do so only if he is really anchored in his faith. Second, only then does he also reach the full form of human love and human maturity. Anything less than monogamous marriage is too little for man.

PS: But if the figures about the breakdowns of celibacy are correct, then celibacy collapsed de facto a long time ago. To say it again: Is this question perhaps one day negotiable in the sense of a free choice?

CR: The point is that, in any case, it has to be free. It's even necessary to confirm by an oath before ordination one's free consent and desire. In this sense, I always have a bad feeling when it's said afterward that it was a compulsory celibacy and that it was imposed on us. That goes against one's word given at the beginning. It's very important that in the education of priests we see to it that this oath is taken seriously. This is the first point. The second is that where there is living faith, and in the measure in which a Church lives faith, the strength to do this is also given.

I think that giving up this condition basically improves nothing; rather, it glosses over a crisis of faith. Naturally, it is a tragedy for a Church when many lead a more or less double life. Unfortunately, this is not the first time that has happened. In the late Middle Ages we had a similar situation, which was also one of the factors that caused the Reformation. That is a tragic event indeed that calls for reflection, also for the sake of the people, who also really suffer deeply. But I think that, according to the findings of the last synod of bishops, it is the conviction of the great majority of bishops that the real question is the crisis of faith and that we won't get better and more priests by this "uncoupling" but will only gloss over a crisis of faith and falsely obtain solutions in a superficial way.

PS: Back to my question: Do you think that perhaps one day priests will be able to decide freely between celibate and noncelibate life?

CR: I understood your question. I simply had to make it clear that in any event, at least according to what every priest says before his ordination, celibacy is not a matter of compulsion. Someone is accepted as a priest only when he does it of his own accord. And that is now the question, of course: How deeply do priesthood and celibacy belong together? And is not the wish to have only one [without the other] a lower view of the priesthood? Nor do I think that in this matter it's enough simply to point to the Orthodox Churches and Protestant Christianity. Protestant Christianity has per se a completely different understanding of office: it is a function, it is a ministry coming out of the community, but it is not a sacrament in the same sense; it is not priesthood in this proper sense. In the Orthodox Churches we have, on the one hand, the full form of the priesthood, the priest monks, who alone can become bishops. Alongside them are the "people's priests," who, if they want to marry, must marry before ordination but who exercise little pastoral care but are really only liturgical ministers. This is also a somewhat different conception of priesthood. We, on the other hand, are of the opinion that everyone who is a priest at all must be so in the way that the bishop is and that there cannot be such a division.

One ought not to declare that any custom of the Church's life, no matter how deeply anchored and well founded, is wholly absolute. To be sure, the Church will have to ask herself the question again and again; she has now done so in two synods. But I think that given the whole history of Western Christianity and the inner vision that lies at the basis of the whole, the Church should not believe that she will easily gain much by resorting to this uncoupling; rather in any case she will lose if she does so.

PS: Can one say, then, that you do not believe that one day the Catholic Church will have married priests?

CR: At least not in the foreseeable future. To be quite honest, I must say that we do have married priests, who came to us as converts from the Anglican Church or from various Protestant communities. In exceptional cases, then, it is possible, but they are just that — exceptional situations. And I think that these will also remain exceptional cases in the future.

PS: Must not celibacy be dropped for the simple reason that otherwise the Church won't get any more priests?

CR: I don't think that the argument is really sound. The question of priestly vocations has many aspects. It has, first of all, to do with the number of children. If today the average number of children is 1.5, the question of possible priests takes on a very different form from what it was in ages when families were considerably larger. And there are also very different expectations in families. Today we are experiencing that the main obstacles to the priesthood often come from parents. They have very different expectations for their children. That is the first point. The second point is that the number of active Christians is much smaller, which means, of course, that the selection pool has become much smaller. Looked at relative to the number of children and the number of those who are believing churchgoers, the number of priestly vocations has probably not decreased at all. In this sense, one has to take the proportion into account. The first question, then, is: Are there believers? And only then comes the second question: Are priests coming from them?

The Spirit of the Liturgy, by Joseph Cardinal Ratzinger (translated by John Saward) was published by Ignatius Press in 2000. Salt of the Earth was published in 1997 by Ignatius Press. www.ignatius.com

 

I agree Brian. Strange that no one objects to the life long celibacy of Bhuddist monks or Yogis. No fun for them in that.
Symbols mean nothing unless they point to a greater reality.

 

I'd bet this is mostly hoax but ... "these days" after watching Earth implode I'd believe about anything. The base in Ohio mentioned is, no doubt, Wright-Patterson AFB where, supposedly, the bodies of Space Aliens found since Roswell days are kept "cool".

"Is U.S. government hiding the 'giant of Kandahar'?"

http://www.wnd.com/2016/08/is-u-s-government-hiding-the-giant-of-kandahar/

GOD SAVE ALL HERE!!

 

North Korea fires submarine-based ballistic missile, South Korea's Yonhap news agency reports

http://www.bbc.co.uk/news/world-asia-37171608

 

Italian town of Amatrice badly hit by quake, people under rubble - mayor

http://news.trust.org/item/20160824025128-2tvsd

 

http://video.foxnews.com/v/51020191...urdering-two-catholic-sisters/?#sp=show-clips

Guy has no idea why he stabbed two religious sisters to death in their home.

 

http://www.sportingnews.com/nfl/new...black-lives-matter/1iav72v24hkdh1xxajmv9js3rz
IMO not a good idea.