Tag: Culture

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Biblical teaching on the use of colorful and harsh language.

In the Gospel from last Sunday, the Lord warns of using uncivil and/or hateful words such as “Raqa” and “fool.” And yet the same Lord Jesus often used very strong language toward some of His opponents, sometimes calling them names such as vipers and hypocrites.

We live in a world that often insists on the use of gentle language and euphemisms. While doing so is not a bad thing, we also tend to manifest a kind of thin-skinned quality and a political correctness that is too fussy about many things, often taking personally what is not meant personally.

What is the overall teaching of Scripture when it comes this sort of colorful language? Are there some limits and ground rules? Let’s take a look.

The word “civility” dates back to the mid-16th century and has an older meaning that referred to one who possessed the quality of having been schooled in the humanities. In academic settings, debate (at least historically) was governed by a tendency to be nuanced, careful, cautious, formal, and trained in rhetoric. Its rules often included referring to one’s opponents with honorary titles (Doctor, Professor, etc.) and euphemisms such as “my worthy opponent.” Hence as the word has entered into common usage, it has come to mean speech or behavior that is polite, courteous, gentle, and measured.

As one might guess, there are a lot of cultural variances in what is considered to be civil. And this insight is very important when we look at the biblical data on what constituted civil discourse. Frankly, the biblical world was far less dainty about discourse than we have become in 21st-century America. The Scriptures, including the New Testament, are filled with vigorous discourse. Jesus, for example, really mixes it up with His opponents—even calling them names. We shall see more of this in a moment. But the Scriptures also counsel charity and warn of unnecessarily angry speech. In the end, a balance of the Scriptural witness to civility must be sought along with an appreciation of the cultural variables at work.

Let’s examine a few of the texts that counsel charity as well as a modern and American notion of civility:

  1. Words from a wise man’s mouth are gracious, but a fool is consumed by his own lips (Eccl 10:12).
  2. The quiet words of the wise are more to be heeded than the shouts of a ruler of fools (Eccles 9:17).
  3. Anyone who says to his brother, ‘Raca’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell (Matt 5:22).
  4. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen (Eph 4:29).
  5. Fathers, do not provoke your children, lest they become discouraged (Col 3:21).
  6. With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be (James 3:9-10).
  7. Everyone should be quick to listen, slow to speak, and slow to become angry (James 1:19).
  8. Let your conversation be always full of grace, seasoned with salt (Col 4:6).
  9. Therefore encourage one another and build each other up (1 Thess 5:11).
  10. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips (Col 3:8).
  11. Let us therefore make every effort to do what leads to peace and to mutual edification (Rom 14:19).
  12. Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness ( Gal 6:1).
  13. Yet do not regard him as an enemy, but warn him as a brother (2 Thess 3:15).
  14. Now instead, you ought to forgive and comfort [the repentant sinner], so that he will not be overwhelmed by excessive sorrow (2 Cor 2:7).

All these texts counsel a measured, charitable, and edifying discourse. Name-calling and hateful or unnecessary expressions of anger are out of place. And this is a strong biblical tradition, especially in the New Testament.

But there are also strong contrasts to this instruction evident in the Bible. And a lot of it comes from an unlikely source: Jesus. Paul too, who wrote many of the counsels above, often engages in strident denunciations of his opponents and even members of the early Church. Consider some of the passages below, first by Jesus, then by Paul and other Apostles:

  1. Jesus said, “You brood of vipers, how can you who are evil say anything good?” (Matthew 12:34)
  2. And Jesus turned on them and said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. “Woe to you, blind guides! … You strain out a gnat but swallow a camel. “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. … You hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. … And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Fill up, then, the measure of the sin of your forefathers! “You snakes! You brood of vipers! How will you escape being condemned to hell?” (Matt 23 varia)
  3. Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. … You belong to your father, the devil, and you want to carry out your father’s desire. … He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:42-47).
  4. Jesus said, “Isaiah was right when he prophesied about you hypocrites; as it is written: “‘These people honor me with their lips, but their hearts are far from me (Mark 7:6).
  5. And Jesus answered them, O faithless generation, how long am I to be with you? How long must I tolerate you!? (Mark 9:19)
  6. Jesus said to the disciples, “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matt 7:11)
  7. Jesus said to the crowd, “I do not accept praise from men, but I know you. I know that you do not have the love of God in your hearts (Jn 5:41-42).
  8. So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables (John 2:15).
  9. Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70)
  10. Paul: O senseless Galatians, who hath bewitched you that you should not obey the truth, … As for those circumcisers , I wish they would go the whole way and emasculate themselves! (Galatians 3, 5)
  11. Paul against the false apostles: And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve (2 Cor 11:11-14).
  12. Paul on the Cretans: Even one of their own prophets has said, “Cretans are always liars, evil brutes, lazy gluttons.” This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith (Titus 1:12-13).
  13. Peter against dissenters: Bold and arrogant, these men are not afraid to slander celestial beings…these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. … They will be paid back with harm for the harm they have done. … They are blots and blemishes, reveling in their pleasures while they feast with you With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! … Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud” (2 Peter 2, varia).
  14. Jude against dissenters: These dreamers pollute their own bodies, reject authority and slander celestial beings….these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them. Woe to them! They have taken the way of Cain; … These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. … These men are grumblers and fault finders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage (Jude 1:varia).

Now most of the passages above would violate modern norms about civil discourse. Are they sinful? They are God’s word! And yet they seem rather shocking to modern ears. Imagine getting into your time machine and going to hear Jesus denounce the crowds and calling them children of the devil. It really blows a 21st-century mind!

I want to suggest to you that these sorts of quotes go a long way toward illustrating the cultural dimension of what it means to be civil. The bottom line is that there is a great deal of variability in what people consider civil discourse. In some cultures there is a greater tolerance for anger. I dated an Italian girl for a brief time back in college, and I remember being at her house watching her and her mother really go at it in a heated debate (usually in Italian—Mama Mia!). But no sooner had they argued very intensely over some particular point—say preparing the meal—than they were just fine, acting as if nothing had happened. Angry discourse was more “normal” for them than it was for me. Even in this country there are regional differences in what is considered civil. In New York and Boston, edgy comments and passionate interruptive debate are common. But in the upper-Midwest and parts of the Deep South, conversation is more gentle and reserved.

At the time of Jesus, angry discourse was apparently more “normal,” for as we see, Jesus Himself engages in a lot of it, even calling people names like “hypocrites,” “brood of vipers,” “liars,” and “wicked.” Yet the same Scriptures that record these facts about Jesus also teach that He never sinned. Hence at that time, the utterance of such terms was not considered sinful.

Jesus also engaged in prophetic actions like overturning the tables in the temple courts. No one said He’d done wrong, they just wondered where He’d gotten the authority to do this (cf Mark 11:28). In that culture prophets did things like this. No one liked it, but just as our culture tolerates some degree of civil disobedience—even reveres it—Jesus’ culture expected things like this from prophets.

Careful, now—be careful here. I am not saying it is OK for us to talk like this because Jesus did. We do not live then; we live now; and in our culture such dialogue is almost never acceptable. There ARE cultural norms we have to respect to remain in the realm of Charity. Exactly how to define civility in every instance is not always clear. An old answer to these hard-to-define things is “I know when I see it.” So perhaps it is more art than science to define civility. But clearly we tend to prefer gentler discourse in this day and age.

On the other hand, as already observed, we also tend to be a little thin-skinned and hyper-sensitive. And the paradoxical result of insisting on greater civility is that we are too easily “outraged” (one of the more overused words in English today). We take offense where none is intended and we presume that the mere act of disagreeing is somehow arrogant, intentionally hurtful, or even hateful. We seem so easily provoked and so quick to be offended. All of this escalates anger further, and charges of hate and intolerance are launched back and forth when there is merely sincere disagreement.

Balance – The Scriptures give us two balanced reminders. First, that we should speak the truth in love, and with compassion and understanding. But it also portrays to us a time when people had thicker skin and were less sensitive and anxious in the presence of disagreement. We can learn from both biblical traditions. The biblical formula seems to be “clarity” with “charity,” the truth with a balance of toughness and tenderness. An old saying comes to mind: “Say what you mean, mean what you say, but don’t say it mean.”

Here are two videos that depict the zeal of Jesus and a bit of his anger. The passages are from John 6 and John 8.

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The Problem of Pot. A Reflection on the Increasing Legalization of Marijuana

012614It is perhaps emblematic of our decadent times that the two most noteworthy legal maneuvers of late, occupying significant time and resources of the the legislative and judicial branches are: providing legal recognition to homosexual unions, and the legalization of the smoking of marijuana. Welcome to the decadent West.

To these legal maneuvers it must be added to other ignominies of recent decades such as no-fault divorce and the horrifying legalization of the killing of the unborn; 53 million dead Americans and counting, plus the untold cost of the destruction of marriage and family as we once knew it.

Maybe there is a certain perverted “Logic” to wanting to legalize getting stoned. People after all need to medicate their anxious and bewildered souls! I say this, of course, tongue-in-cheek.

I think this is the first time I have commented on the increasing attempt to legalize the use and sale of marijuana “in small amounts.” Frankly, there are bigger issues. Most of us know that pot has been around for a while is probably here to stay. Nevertheless our insistence that we legalize its selling and use is not a healthy sign.

I suppose the libertarian in me says, “Why should the government care if people smoke a little weed. But the pragmatist in me says, “The last thing we need is a more widespread use of another mind altering drug that makes people, frankly, stupid.”

A few disclaimers, before I make my main point.

1. Some claim, that alcohol has caused far more harm than pot. This is probably so. But of course alcohol is more widely used, and that surely explains its more devastating effects in our culture. And it hardly makes sense to argue that sanctioning another legal mind altering drug will have little or no effect through traffic accidents and other deleterious behaviors. Of course it will, being out of our right mind is seldom going to produce good effects.

The bottom line is alcohol has been with us almost from the beginning, and is here to stay. It is in a different category that other drugs in that the Scriptures permit, even commend its moderate use, and Jesus made wine and used it for the sacrament of his Blood.

No one would argue that alcohol abuse is a good thing. Why add to the problem with pot?

2. Some say that legal sanctions are not the proper way to deal with drug use. To some degree it is reasonable to argue that incarcerating people with drug problems is not a wise approach. Perhaps it is these more punitive measures that need adjustment, rather then sanctioning the use of marijuana by the removal of most legal obstacles to its sale and use.

3. Some say that laws will not stop the use of pot, it is a cultural trend and people who want to use it will find a way. I will say that law has influenced me. Knowing that something is illegal and carries possible severe legal issues influences my thinking an helps my choice to stay away from such proscribed behaviors, not just with drugs, but other illegal activities too. I doubt I am alone. Law does have a pedagogical (educational) function.

4. I ought to say, I have never even tried pot. Frankly I have never even taken a drag on an ordinary cigarette, not even once. The thought of dragging filthy smoke into my lungs has never had any appeal to me. I like the smell of a good cigar or pipe, or incense but I have no interest in dragging that stuff into my lungs in large and literally choking quantities. That the anti-smoking zealots are not on the warpath about smoking dope is a puzzling silence and probably another example of the self-censorship of political correctness.

But on to the main point, Namely, a discussion I would like to have about the observed effects of marijuana use. I want to say that the reflections I offer, are anecdotal; they are not rooted in advanced statistical studies. Frankly, I don’t have a lot of interest in looking up the statistical surveys on pot use, most of which will be questioned by anyone who doesn’t like the results anyway. I am more interested in having a discussion here about the effects of marijuana use as I have observed them, and to inquire of your own experience with having either used marijuana, or observed others who do.

Some say that pot causes no harm. I disagree from about fifty + years of observation of what I have seen it do to others.

Back in high school (mid 70s) about 30% of the students in my Public High School of 3,500 students smoked dope regularly. They called in “partying” “getting stoned” or “getting high” in those days.

It wasn’t hard to know when someone started using marijuana. Almost instantly their over all attitude changed. Many who had been good students, engaged and talented, started to withdraw, and adopt a passive aggressive stance.

Regular pot use by them, from my observation, caused a kind of lethargy, a sort of laid-back, who-cares attitude often mixed in with a non-complaint resistance: “Hey man, I ain’t got to go to the man’s class…”

The look on the face of pot users came to seem vacant and dull, their eyes glazed and unfocused. Their posture became slouchy, clothing and hygiene suffered. Absenteeism and tardiness increased. And when they were in class at all, they weren’t really engaged or alive. Their faces tended to take on a kind of hang-dog look, jaw half open, hands in their pocket, shirt untucked; they seemed bored with life, and uninterested. Frankly, they seemed “medicated.”

Generally grades dropped and anti-social tendencies increased. Some who had once played sports withdrew when drugs entered. Membership in other clubs also ceased and was replaced with hangin’ out in the smoking court, a place (in those days) set aside for students who smoked cigarettes.

Now mind you these were the after-effects of pot use. I am not saying they were “high” all the time. But long after the high was gone, these lethargic symptoms lingered and became a rather stable part of their disposition.

Except for those who are in more advanced stages of alcohol abuse, the effects of the alcohol abate after intoxication passes (plus perhaps a brief hangover). But pot seems different, it seems to alter the personality more “stably” so that the user is dull even when not high.

Some may call this dullness by more positive labels such as being laid-back, carefree, or cool. But I am sorry, I have seen spiritually serene people, and they don’t come across as medicated. What a spiritually serene person manifests is worlds apart from the dulled medicated look of pot smokers.

Now as I say, this is my anecdotal testimony. But I offer it with fifty-two years experience, 25 of them as a priest and counselor.

Pot is no good. It messes with your mind on a semi-permanent basis, causes lethargy, dullness and makes you unmotivated. Getting “high” introduces a kind of dull and low bottom dwelling when the “high” is gone.

Don’t do drugs. Pot is not harmless, it will change your personality and make you dull of mind and heart. It introduces stinking thinking.

The Catechism of the Catholic Church says,

The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense. Clandestine production of and trafficking in drugs are scandalous practices. They constitute direct co-operation in evil, since they encourage people to practices gravely contrary to the moral law. (# 2291)

This is pretty unambiguous and something a Catholic ought to take to heart before saying the legalization of drugs is no big deal. And while many say pot is harmless, my experience of observing others is that it is not harmless at all.

How say you? What have you observed?

This song by Joe Walsh was a favorite in the late 70s and celebrated drug use, but also illustrated the fogged in, confused and anti-social tendencies that resulted from it. Perhaps the most classic line from this song is: I go to parties, sometimes until four. It’s hard to leave when you can’t find the door.  Vacant, empty and stinking thinking.

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What do the Stages of Starvation have to teach us about the demise of the West?

012414-pope-2Physical starvation is not a problem here in the affluent west. And thus one might ask what the stages of starvation could possibly have to teach us about the problems we face in the West. But they do.

The form of starvation that is a problem here in the affluent West is spiritual starvation. It is a strange starvation to be sure, for it is largely self-inflicted. Further, it seems to be at an advanced stage.

I am told that as starvation advances there comes a time when a kind of lethargy sets in and, though one knows he is hungry, he lacks the mental acuity or focus to want to do much about it. This seems the stage of spiritual starvation at which many Westerners are. Most people know they are spiritually hungry and long for something. But through a kind of lethargy and mental boredom they seem little inclined to do much about it.

I’d like to take a look at some of the stages of physical starvation and speak of their spiritual equivalent. From several medical sites, it would seem that starvation unto death has some of the following stages. I will list the physical stage and them describe what I think is a spiritual component. Please understand when I use the shorthand “we” I am not necessarily talking about you. “We” here is a general term to indicate a large number in our culture, and perhaps a majority in our culture.

  1. Early signs of starvation include weakness– Surely in our time of spiritual starvation there is a great moral weakness that is evident. Simple manifestations of ordinary self control about sexuality, and general self discipline seem increasingly lacking in our culture. Many are too weak to keep the commitments they have made to marriage, religious life and the priesthood. Addiction is a significant issue as well and is manifest not only in alcohol and drugs but includes addition to pornography, and addiction to greed as we are obsessed about more and more possessions, and do not seem to be able to live without them. Many increasingly declare that they are not responsible for what they do and/or cannot help themselves. There is a general attitude that it is unreasonable to expect people to live ordinary biblical morality, that it is unreasonable to have to suffer, or endure the cross. All of this manifests a kind of weakness and a lack of courage and strength as spiritual starvation sets in.
  2. Confusion– As spiritual starvation sets in, the mind gets cloudy and thinking becomes murky and distorted. There is thus, lots of confusion today about even the most basic moral issues. How could we get so confused as to think that killing pre-born babies is OK? Sexual confusion is also rampant so that what is contrary to nature (homosexual acts) is approved and what is destructive of the family through illicit heterosexual behavior is widely approved as well. Confusion is also deep about how best to care for the poor, how to raise, properly train and discipline children, how to effectively educate children and so forth. Confusion is a second sign of spiritual starvation
  3. Irritability– As spiritual starvation progresses, a great deal of anger is directed at the Church whenever she addresses the malaise of our times. Beyond merely the Church there is an anger and resistance to lawful authority and respect for elders and tradition. St. Paul describes well the general irritability of a culture that has suppressed the truth about God and is spiritually starving: They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. (Romans 1:29-31). Since we are starved spiritually of the common meal of God’s word and revealed truth and have rejected in the natural law, we have been reduced to shouting and power struggles. We no longer agree on the essentials that the “food” of God’s truth provides. We have refused this food and, starving, we have become irritable and strident in our culture.
  4. Immune deficiency– As our spiritual starvation grows we cannot ward off the increasing attacks of the disease of sin. We more easily give way to temptation. Deeper and deeper bondage is increasingly evident in a culture that is deeply mired in sin. Things once thought indecent are now done openly and even celebrated. Many easily give way to sin and consider any suggested resistance to it to be unreasonable and impossible. Sin spreads more widely. STDs have rapidly spread, teenage pregnancy, abortion, Internet porn are becoming rampant. Divorce and cohabitation have spread widely. Sin, like a disease, spreads because, spiritually starving, we are less capable of fighting off the effects of spiritual disease.
  5. The middle stages of starvation occur after all the fat cells have been depleted and the body starts to feed on it’s own muscle tissue – And we too, as we spiritually starve start to feed on our very own. We kill our children in utero and use embryos for research. We euthanize our elderly. In gang violence young people kill other young people. We see strife, power struggles and wars increase. In tight economic times we who have depleted the fat cells of public funds and amassed enormous debt, instead of reasonably restraining our spending and re-examining our priorities, we turn on one another for the scraps that are left and refuse to give an inch of our entitlements. Starving people can be desperate and often turn on others. But in the end, we as a body are consuming our self, A fifth symptom of spiritual starvation.
  6. After this point, your internal organs will shut down one at a time– In the spiritually starving west many of our institutions are becoming dysfunctional and shutting down. Our families are in a major crisis. Almost of half of children no longer live with both parents. Schools are in serious decline. Most public school systems have been a disgrace for years. America, once at the top of worldwide academic performance, is now way down the list at about 17 or 18. Churches and parochial schools also struggle as Mass attendance has dropped in the self-inflicted spiritual starvation of our times. Government too is becoming increasingly dysfunctional as strident differences paralyze and scandals plague the public sector. Yes, as we go through the stages of starvation, important organs of our culture and nation are shutting down and becoming dysfunctional.
  7. The final stages of starvation will include: hallucinations, – St Paul spoke of the spiritually starved Gentiles of his day and said, their thinking became futile and their senseless minds were darkened. Although they claimed to be wise, they became fools….Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind (Romans 1:21-22,28). Hence as we in the West become increasingly starved, spiritually, our thinking becomes increasingly bizarre, distorted, fanciful, silly, vain, and often, just plain stupid and lacking in any common sense. Since our soul is starved we hallucinate.
  8. Convulsions and muscle spasms– Violence and turmoil run through our culture as basic social structures shut down and become dysfunctional. The breakdown of the family leads to many confused, incorrigible and violent children. And not just in the inner city. Violence, shootings and gangs have long been in the suburbs. Even non-violent children have short attention spans and are often difficult to control and discipline. ADHD may be over diagnosed but hyper stimulated children with short attention spans are a real problem for us. Adults too manifest a lot of convulsive and spasmatic behaviors, short attention spans and mercurial temperaments. As we reach advanced stages of starvation in our culture, convulsive and spasmatic behavior are an increasing problem.
  9. An irregular heart beat– In the spiritually starving west, It is not as though we lack all goodness. Our heart still beats but it is irregular and inconsistent. We can manifest great compassion when natural disasters strike but still be coarse and insensitive at other times. We seem to have a concern to care for the poor but abort our babies and advocate killing our sick elderly. Our starving culture’s heartbeat is irregular and inconsistent to say the least. Another sign of spiritual starvation
  10. A sleepy and comatose state– Our starving culture is sleepy and often unreflective. The state of our terrible fall eludes many who seem to barely notice the deep symptoms of our spiritual starvation. St Paul says, So then, let us not be like others, who are asleep, but let us be alert and self-controlled (1 Thes 5:6). He also says, And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed (Rom 13:11). Jesus speaks of the starvation that leads to sleepiness in this way: Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap (Luke 21:34)
  11. And then Death– Spiritual death is the final result of starvation. We become dead in our sins. The Pope recently said that the lights are going out in Europe. As Europe has forsaken its spiritual heritage and embarked on a self-imposed spiritual starvation its birthrates have dipped steeply. It is quite possible that, in the life time of some of the younger readers of this post, Europe as we have known it will, quite literally, cease to exist. Western liberal democracies that have starved themselves to death will be replaced by Muslim Theocratic states. But this is what happens when we starve. Death eventually comes. America’s fate at this time is less obvious. We do have many on a spiritual starvation diet, but many here still believe and there are signs of revival in the Church here. Pray God the reversal will continue! Pray too that it is not too late for Europe.

Thus, while we know little of physical starvation in the affluent West, spiritual starvation and its symptoms are manifest. Mother Teresa once spoke of the West as the poorest part of the world she encountered. That’s because she saw things spiritually, not materially. One of her sisters recently spoke to students from Christendom College who worked with her among the poor in Mexico. She had this to say as reported by Cassidy Bugos:

In the East [India], the soul is different. It is stronger, as she put it, and solid. Whether a person is Christian, or Hindu, or Muslim, or Buddhist, he is a solid Christian, a solid Hindu, Muslim, or Buddhist. He will not lose faith because he is hungry, or because he is well-fed. And in India, if people are hungry, they are still happy. The poorest people on the streets, she said, are the happiest. If they have food today, they are happy; they do not wonder if they will have food tomorrow. Their joy, she insisted, is something unlike anything you see on any face in the West….

Here in the West, she said, it is different. Here most poor people have enough [materially], even though they don’t understand how little “enough” is. But they are unhappy, she said…..They are unhappy, because they have no God. That is the real poverty. The farther North you go in America, she added, the more wealth you see, and the less joy you find. Those people….the depressed, and the sad people “with no God and a great big house”, are the poorest of the poor. That’s what Mother Teresa meant. It is hard, she added with a sigh, to find Christ in them. …We must put Him there. …

More than that, she wanted us to understand whom we were serving, when we served anyone’s spiritual or material needs. We were serving Christ. When one of “the Grandmas”, blind and deaf, cried out from her wheelchair, “Agua, por favor!”, on the wall over her head we were bound to see a crucifix and beside it the motto of the Missionaries of Charity, the two words, tengo sed. “I thirst.” [1]

Be well fed spiritually! Spiritual starvation is an awful thing. It is the worst thing.

Now this post has been a bit heavy. So I hope you won’t mind a little humor in this video. The video, though humorous makes an important point: You’re not you when your hungry. Spiritual starvation can rob us of our identity as joyful children of God meant to be fully alive and fully functioning. Ultimately we are meant to be Christ, to become what we eat in Holy Communion. When we do not eat we are not “ourselves.” This video is trying sell snickers, but please understand I am talking about Jesus. And if you’re hungry, you’re not your self.
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In an age of many problematic trends in public education Catholics need to work harder to provide educational alternatives.

012214As we trend toward the end of January, Most dioceses sponsor some sort of “Catholic Schools Week” activities. With that in mind a few thoughts occur to me with regard to both the need for alternatives to public school, and the increasing difficulties related to Catholic schools.

Indeed, one of the great tragedies of modern Church life is the demise of Catholic Schools. They were founded at a time when Catholics did not want their children indoctrinated in Protestant and secular settings, largely inimical to the Catholic faith. Since faith and the salvation resulting from it was most precious gift of all, the thought of exposing their children to these dangers was of such a concern that parents, along with priests and religious made tremendous sacrifices to built, maintain and support Catholic Schools for their children.

The government, then as now, saw this as a threat, realizing that it could not easily influence Catholic children with modern sectarian notions and thereby build “good citizens” (read: loyal party members).

There were many showdowns where government officials spoke menacingly of Catholic Schools and sought to compel either public education, or to severely marginalize Catholic and other sectarian schools.

Most notably, President Ulysses Grant in 1875 indicated in a presidential address to Civil War veterans that, now that the Civil war was won, “The dividing line will not be Mason and Dixon’s but between patriotism and intelligence on one side, and superstition, ambition and ignorance on the other.” He was referring to the Catholic Church when he said ‘superstition’ and went on to insist that there be no funding for Catholic schools and that Church property be taxed. (quoted in McGreevy, Catholicism and American Freedom pp. 91-93).

Hence public schools, (read: government schools) have long been seen as a necessary vehicle of the secular State, and others with secular agendas, to lay hold of the minds of young people. Catholics understood this and resisted it in an era when our faith was more important to us that it collectively is today.

The demise of Catholic Schools is complex. It is not merely that Catholic parents no longer rate the handing on of the faith as important as in the past, but also that many, parents and priests alike, had come to doubt that Catholic schools were any longer doing that effectively. The handing on of the Catholic faith to the young has become difficult in a broken culture of broken families. Further, some argue that Catholic Educational leaders became too enamored of public school ideologies and techniques.

Nevertheless we need Catholic schools more than ever before, and yet, just when we need them most they are going away, closing by the hundreds every year. Some say home schooling is filling the gap. For a few, yes, but the vast majority of Catholic children now go to government run secular schools where they are daily indoctrinated with trendy and often sinful teachings to include the immoral agenda of the homosexual lobby, condom obsessed sexual “teachings” and all sorts of deconstructionist and syncretistic notions that discredit faith, the Scriptures, and the meaning of the human person, and the existence of God. There is also the exaltation of science in a way inimical to faith, bogus notions of tolerance, agenda laden curricula etc.

I was recently made aware of an article in the Reader’s Digest. And while the article has several purposes beyond the scope of this article I write, I would like to excerpt aspects of the Reader’s Digest article that pertain here and encourage you to read the rest here: American Schools Damaging Kids?. As usual, the original text of the article is in bold, black italics. My comments are in plain red text.

Parents send their children to school with the best of intentions, believing that formal education is what kids need to become productive, happy adults. Many parents do have qualms about how well schools are performing, but the conventional wisdom is that these issues can be resolved with more money, better teachers, more challenging curricula, or more rigorous tests. But what if the real problem is school itself? –

Yes our public schools are failing at almost every level. But the fact is they have become a closed system wherein the goal is really not that your kid knows anything at the end of the day, but that his “ticket gets punched” and he can go to the next level of the failing school system, and then to a “noteworthy” college, and get something called a diploma that supposedly opens doors to him after getting even more pieces of paper called a Masters Degree etc.

So the point isn’t really that your kid knows anything at the end of the day, but that they get their ticket punched for access to the American scene. Obviously the less tedious the process the better, so why care about higher standards? Why care if the kid has ever read the classics, knows their times tables, or can read or write above a 5th grade level? The point isn’t skill, its the punched ticket. Its an unhealthy symbiotic agreement.

The unfortunate fact is that one of our most cherished institutions is, by its very nature, failing our children and our society.

Yes, frankly most come out our schools performing very poorly in terms of basic skills such as reading, writing, grammar, basic mathematics, and the ability to think and communicate well.

Compulsory education has been a fixture of our culture now for several generations. President Obama and Secretary of Education Arne Duncan are so enamored of it that they want even longer school days and years. –

And this is an old government technique, not unique to America, wherein the government wants more time with your kids than you. They want to be the main source of information, values and influence. Why? Power, party loyalty, an ability to craft the future and and bring the citizenry in line.

…Schools as we know them today are a product of history, not of research. The blueprint for them was developed during the Protestant Reformation, when schools were created to teach children to read the Bible, to believe Scripture without questioning it, and to obey authority figures without questioning them. –

Fair enough, the earliest schools in this country were founded with this religious purpose, prior to the American Revolution when most of the colonies had an official religious loyalty. But after the Revolution and the Constitution, things went more secular:

When schools were taken over by the state, made compulsory, and directed toward secular ends, the basic structure and methods of teaching remained unchanged. Subsequent attempts at reform have failed because they haven’t altered the basic blueprint…. The top-down, teach-and-test method, in which learning is motivated by a system of rewards and punishments rather than by curiosity or by any real desire to know, is well designed for indoctrination and obedience training but not much else. …

As a society, we tend to shrug off such findings. We’re not surprised that kids are unhappy in school. Some people even believe that the very unpleasantness of school is good for children, so they will learn to tolerate unpleasantness as preparation for real life. But there are plenty of opportunities to learn to tolerate unpleasantness without adding unpleasant schooling to the mix. Research has shown that people of all ages learn best when they are self-motivated, pursuing answers to questions that reflect their personal interests and achieving goals that they’ve set for themselves.

The article goes on to encourage other methods separate from government schools. To which I utter a hearty Amen.

My “Amen” is not regarding methodologies of education, (I am NOT a pedagogical expert);  but anything we can do to dismantle the secular and/or government stranglehold over modern education which has become little less than indoctrination and a big money grab is to be encouraged.

Am I too cynical? You decide. Comments are open both for rebuttals and different options.

Yes, I deeply regret the loss of Catholic schools but admit that too many of them had become weak on faith and were mere clones of the government schools. This is not true everywhere, but sadly it was too often the case. We can only pray that the ones that do remain open will focus on being true alternatives to government schools where the Catholic Faith is effectively handed on. In the mean time it can only be hoped that Americans in general and Catholics in particular become more sober about the increasingly negative trends in public (government) education. Higher priority needs to be given to Catholic alternatives.

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An Image of Grace and the Church in a Paul Simon Song

Newborn babyI’ve got my Gospel Glasses on, and my Holy Hearing Aids, and I’m seeing and hearing God in strange places. There are several Paul Simon songs that register holy thoughts to me, even if he didn’t mean them that way. One them is this one (followed by commentary from me) :

When I was a little boy,
And the devil would call my name
I’d say “Now who do you think you’re fooling?”
I’m a consecrated boy
I’m a singer in a Sunday choir

Refrain: Oh, my mama loves, she loves me
She get down on her knees and hug me
Like she loves me like a rock
She rocks me like the rock of ages
And loves me
She loves me, loves me, loves me, loves me

When I was grown to be a man
And the devil would call my name
I’d say “Now who do you think you’re fooling?”
I’m a consummated man
I can snatch a little purity

And if I was president
and the congress call my name
I’d say “Who do you think you’re fooling?”
I’ve got the presidential seal
I’m up on the presidential podium

Commentary wearing my Gospel glasses and holy hearing aids:

When I was a little boy, and the devil would call my name. For we we live in a fallen world, governed by a fallen angel, with fallen natures. And even the youngest find it the thrice fallen forces reach them. Scriptures are clear to say that the devil is prowling through the world like a roaring lion seeking souls to devour. We are to resist him, solid in our faith (cf 1 Peter 5:8) And thus the next line reads

I’d say “Now who do you think you’re fooling?” And thus there is a power within the soul to refuse Satan’s voice. Where does this power come from? It comes, first from our freedom, form our will. It also comes from the voice of our conscience, the voice of God that echoes in the depths of our soul saying, This is the way walk in it (Is 30:21). Yes, even the youngest children know basic right and wrong. It is not hard to appeal even to the youngest children to understand what they’ve done wrong. But because of the weakness of our human nature and our tendency toward selfishness and to justifying sin, we need additional help. And thus, the song goes on to say.

I’m a consecrated boy; I’m a singer in a Sunday choir – This describes a young man who has been consecrated in baptism and is walking within the life and Sacraments of the Church. The Sacrament of Baptism, and the life of the Church give additional insight to understand that the voice of the devil seeking to fool, to deceive us. But human soul and intellect illumined by the consecration of Baptism and strengthened by the fellowship of the Church, with other Sacraments of the Church, further strengthen us to be able to say to the devil:

“Who are you fooling? I have been consecrated, and I’m living my life in the light of God’s truth as expressed in the Church. I see your darkness for what it is, and I am not fooled.  It is error, it is deception, is darkness, it is not the light! I am no fool because, consecrated in baptism, the wisdom of God is reached me.”

Oh, my mama loves, she loves me. She get down on her knees and hug me, oh she loves me like a rock. She rocks me like the rock of ages,  And loves me. She loves me, loves me, loves me, loves me  – And this mama is Mother Church, who loves us as a mother. She is our mother because we have come forth from her womb, the baptismal font, having been conceived by the chaste union with her beloved Spouse, Jesus.

She is Mother Church, Christ’s bride, and Oh how She loves us. Down on her knees in prayer for us, she reaches out and embraces us. Yes, she loves us!

It will be noted, that the word “love” occurs seven times in this refrain from the song. She loves us sevenfold. Is it the seven sacraments? Is it the seven gifts of the Holy Spirit? Is it the seven corporal works of mercy? Is it the seven spiritual works of mercy? Yes! And more besides. It is love in all its perfection.

And in her sevenfold, prayerful love that embraces us, she loves us like a rock. This is the rock of Peter upon whom Christ, the Rock of ages builds his Church.

The song goes on to say in the second verse:

When I was grown to be a man – And thus, all of us are called the maturity of Christ where in Scripture says:

  • We [must] all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ. So may we no longer be children, tossed to and fro by the waves and carried about by every wind of erroneous doctrine, by human cunning, by craftiness in deceitful schemes. (Eph 4:13-14)
  • Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adults. (1 Cor 14:20)

Hence, our Mother Church raises us to be mature in the fullness of Christ’s truth.

And the devil would call my name – But still the devil calls, he does not give up, and thus we must remain ever vigilant so the text still says: “I say now, who do you think you’re fooling?”

I’m a consummated man. Yes, we are called to full maturity in Christ, as stated above.

I can snatch a little purity– And yet again, the strength to resist the devil comes from the maturity and purity that come to us in our walk with Christ and by the ministry of his Bride and our Mother the Church. The purity, and maturity of our faith, help us to see even more deeply how the devil tries to fool us and we can reject him in strength, certainty, and clarity.

Note the text says a “little” purity, for purity is not granted us merely to fight the devil, but also for our own sake.

Oh, my mama loves, she loves me –  Yes she does! The Church just keeps on loving us. Sadly, many walk away from the Church in young adulthood. But for those who come to maturity in Christ, a capacity to refuse the devil who’s ever stronger requires a even stronger capacity to say “Who do you think you’re fooling?” This comes through our maturity wrought in us by our Mother the Church who raises us up in the faith to be strong and mature, who teaches us the Word of God, bestows His sacraments, and gives us Holy Teaching. Thank you, Mother Church, for loving me like a rock!

The last first gets a little strange, and we must interpret it allegorically, not politically.

And thus the text says:

And if I was president –  In other words, even if I should rise to the highest worldly power, even should I become a great leader…

And the congress call my name – While to modern American ears this refers to the people gathered in Washington in Congress,  for better or worse,  the word “congress,” of itself comes from two Latin roots:  con (with) + gradi (to go). Thus “congress”  means “to be together with,” or more literally,  “to go out with.”

The Scripture often warns of those who gather against us and that they are often gathered by Satan himself. Jesus warns of the “synagogue of Satan” (Rev 3:9; 2:9), and “synagogue” is just the Hebrew word which means gathering or “congress,”  The book of Psalms also warns of those who gather against us:

Rise up Lord against the rage of my enemies. Awake, my God; decree justice.Let the assembled peoples (Synagogus) gather around you, while you sit enthroned over them on high.Let the Lord judge these people. (Psalm 7:7-8)

Hence, in life, the devil often calls our name through pressure groups, and temptations to popularity, or those together against us tempting us to do wrong. And thus this song verse reminds, that even should I rise to the highest places, and many gather about me pressuring me to do wrong, or trying to intimidate me with fear, yet still will I say to the devil: “Who do you think you’re fooling?!”

I got the presidential seal – That is, I have the highest seal, the seal of the Holy Spirit!

I’m up on the presidential podium –  That is, I have the office of prophet, the highest office, I am one who speaks for God by this office! And despite the hatred of the world that comes from proclaiming God’s Word, and the gathering of my enemies round about, yet still will I proclaim God’s word as God’s prophet!

Yes, and through whatever hatred comes from those who gather against me:  My mama loves me she loves me like a rock Yes, I have the love of my Mother the Church, and my Lord Jesus Christ,  Who is my rock, my fortress, and my deliverer.

Well,  you say, this is all a bit much! And your interpretation is surely far from what the author probably ever intended. Fair enough, but with my gospel glasses I see Christ everywhere. With my holy hearing aids I hear Jesus all the time!

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Toward a proper and richer understanding of the word “Relevant.”

120513-Pope copyOne of the recurring words of modern times is the word “relevance” and it’s related form “relevant.” There is great insistence today that whatever is said, taught, or presented should be relevant. Often what this means is that it should be applicable, reasonable, understandable, easily grasped etc.

But there is also a more problematic temporal dimension often added to the concept, so that in this sense, relevance has to do with being in agreement with, or in step with modern times, with the thinking leanings, customs and mores of people today, here and now.

And not only are our ideas, teachings, and views expected to be relevant, so are our institutions, such as the Church. Widespread and often are the demands that the Church should be relevant; that her teachings, structure, methods and views should be up-to-date, and also speak to current issues in peoples lives.

With proper distinctions, relevance does have its place and is important. It is important for the Church to speak to issues which currently engage or beset people. An extended sermon on a Levitical text that explains how animals should be properly slaughtered during the Temple sacrifice might be properly critiqued as being largely irrelevant to the average Christian today. On the other hand, we moderns often face issues unknown to the ancients, such as the morality of in vitro fertilization etc.

Therefore there are necessary adjustments regarding culture and time that the church must make, and people legitimately demand.

However, as with many concepts that are in themselves good and proper, the demands for relevance are often taken too far, and become too strident. What many today mean when they demand at the Church be relevant is at the Church merely reflect the culture around her, that she be more of a thermometer recording the temperature, rather than a thermostat seeking to set the temperature. For many, relevance means that the Church should reflect the views of her members, rather than the views of her founder and Head, Jesus Christ, who is the same yesterday, today and tomorrow, and whose Word endures forever. Relevance to many also means that the Church should cast aside a large number of her most basic teachings and practices.

Thus there is a lot of tension around the words relevant and relevance. It is necessary to discern authentic concerns for relevance, and at the same time screen out inauthentic demands regarding it.

Part of the problem in determining the proper degree of relevance is that the word itself is often misunderstood and misused today. In a certain sense, many use the word to mean exactly the opposite of what it originally meant from its Latin roots.

The Latin etymology of relevant and relevance is re (= again) + levare (= to lift). Hence, the word means, most literally, “to lift up something once again.” And since “re” can mean a repetitive action, it can also mean “to lift up something again and again.”

The impression of the word is that something has either been dropped or somehow cast aside, and that someone reaches down and picks it up again. It is as though something which was dropped, or had fallen away, or fallen into disuse, is then picked up and presented anew, presented freshly. You could even theoretically apply it to something that was cast aside as “old-fashioned,” or out of date, that is taken up again, that is presented anew.

Thus, in a way, relevance, in its Latin roots actually mean something rather opposite of what people often mean today. Rather than referring to something that ought to be dropped as old fashioned or displeasing, it speaks of something that should be picked up!

Now all of this examination of the Latin roots suggests a possible way forward in capturing the word “relevant” and using it today with proper balance.

On the one hand the “re” in the word demands that while the Church must ever lift up  our unchanging truths, we cannot simply rehash ideas in the same way. The idea or truth is still  valid, but the way we express it may need adapting, may need RE-presenting. Obviously as the Church encounters new languages, translations need to be made. As cultures change, or situations and circumstances alter, some of the analogies and images used to express undying truth may need adjustment. So the Latin word captures the notion, that things sometimes do fall away or drop, and they need to be picked up again, and freshly RE-presented, that is, presented in new and fresh ways.

On the other hand the “levare” of Latin root also shows that if something significant has been dropped, it is important to pick it up again. For certain things cannot be allowed to drop or fall away, they must be picked up again and again.

And thus, despite demands that we let some of our teachings drop or that we make them go away, “relevance” and “relevant” in their Latin roots say just the opposite. To be “relevant” we must re+levare, we must insist on picking them up again and again, presenting them newly and freshly, but still lift them up. Even if the culture is dubious and hostile, we must continue to present, to re-present, to lift up again and again the truths that God has given us, which can never die.

And in this sense, to a world that demands we be relevant, we can say amen! We must pick up again and again the perennial truths which God is given us, but we must also accept the challenge to present them freshly and with the seal in a manner that is understandable, even infectious to our listeners.

Relevance anyone?

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Four Factors That Fuel the Crisis in Marriage and Family

By Jeff Belmonte from Cuiabá, Brazil (Flickr) Licensed under CC BY 2.0 via Wikimedia Commons
By Jeff Belmonte from Cuiabá, Brazil (Flickr) Licensed under CC BY 2.0 via Wikimedia Commons

Many of you are aware that there is an Extraordinary Synod planned in Rome on the family.   There is surely no hiding the fact that the family is in real crisis, at least in the modern Western World, if not throughout many other parts as well. We do well to ponder the reasons and roots of this crisis, and develop strategies to begin to address the many problems.

At the recent Bishops Conference Meeting here in America, Cardinal Sean O’Malley made some remarks that I would like to draw upon, even as I make some remarks of my own. Basing my reflections on the Cardinal’s remarks, it would seem that there are at least four fundamental factors that contribute to our current difficulties regarding marriage and family. Lets look at each of them in turn, even if briefly and also interweave the Cardinals remarks.

I. Family history –  Two critical factors came together very difficult years of the late 1960s which together have had a very destructive effect on Holy Matrimony and the family.

The sexual revolution which began in the late 1950s picked up steam into the 60s and went boldly public in the year 1968, with the so-called “Summer of Love” in places like Haight Ashbury Park in San Francisco, and on many other college campuses and similar places.  At that time there were many who boldly shed any pretense of shame or guilt regarding open sexual sin and unchastity. What people used to whisper about as something shocking, was now boldly celebrated by increasing numbers in the culture.

The following year, in 1969 the first no-fault divorce laws began to be passed. Divorce, which until that time had been a difficult and lengthy process in America, now become something that could be accomplished in a matter of weeks.

These two very crucial events began a process which rather dramatically and quickly eroded Matrimony and and the family, such that we are now into the second, and in some cases, third generation of younger people, who have never known a world is stable marriages, and two-parent families. Large numbers of young people have never experienced living with both their father and mother for the duration of their formative years. More and more of them have no real models of faithful, stable, traditional marriages to look to. Is very clear, that without these sorts of models, even young people who want to embrace traditional marriage, struggle to do so, lacking any experience how exactly is done.

For all the Church’s attempts at marriage preparation, and pre-Cana classes, without strong family models it is hard to apply whatever might be learned in such classes and formation.

Cardinal O’Malley says, Half of the children born to that demographic [working class families] are born out of wedlock,” a statistic that Cardinal O’Malley said would have been “inconceivable” a few decades ago. [1]

Indeed, in the African American community which I have largely served, in 1961 (the year of my birth) 80% of Black children were raised in two-parent families, Today that number is 20%. The statistics in the wider culture, as noted, are not much better and continue to drop. The change is nothing short of astonishing.

All of this leads to a dynamic of family history and personal experience that are not promising for traditional Marriage or the family.

II. Fornication –  In the current cultural setting, following the sexual revolution that came out in the open in 1968, premarital sex, and cohabitation, have become epidemic. This has had a number of deleterious effects on Holy Matrimony and the family.

In the first place it takes away one of the stronger incentives to marriage that existed in the past, namely the desire of sexual intimacy and pleasure. Marriage in the culture of that time provided a context in which sexual intimacy was not only considered legitimate, but also honored and esteemed. Now, with the explosion of promiscuity and with such behavior no longer shunned, Marriage looses one of its draws. Most young people can obtain the sex they desire without the once demanded admission requirements.

Secondly a whole host of social ills accompanies fornication, and cohabitation (once called “shacking up” or living in sin). And these social evils and ills negatively impact Holy Matrimony.

Abortion has exploded on the scene. And whereas in the past a child conceived before marriage would move the couple to the sacred altar, now recourse to abortion, and even more viciously the expectation by men that women should “rid” them of the problem by abortion is the prevailing attitude.

AIDS, and sexually transmitted diseases like herpes, also make people less desirable as marriage partners.

And of course teenage pregnancy, single motherhood, etc, make many women less desirable for or prone to marriage and further the expectation that men should be able to move about sexually without commitment or responsibility.

Cohabitation also “permits” couples to play house, and the unwritten rule is that they can come as go as they please with little social repercussion to them.

Cardinal O’Malley says, The whole notion of family is so undercut by the cohabitation mentality, and these social trends are having a tremendous impact on the working-class communities who were once the backbone of the Church…This shift away from the bearing of children within wedlock is the “biggest threat to marriage. [2]

God lists fornication as among the sins that exclude one from the Kingdom of Heaven (e.g. Eph 5:3-9; 1 Cor. 6:9-11, inter al). Given the dreadful impact fornication has on Holy Matrimony and the Family, one can see why God takes sins of these sorts seriously. Of course the ones who pay the price for all this adult sexual misconduct, are children.

God  links chastity to respect for Marriage, and promiscuity He regards as a dishonoring of Marriage: Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for God will judge fornicators and adulterers  (Heb 13:4).

III. Finances – In this matter Cardinal O’Malley says succinctly: Part of the problems are economic…Our educational system is so expensive, people graduate from college or graduate school facing huge debts. If you have a $150,000 debt when you graduate law school, are you going to marry a girl that has a $130,000 debt and start off your marriage with over a quarter-million dollars’ debt? So people are postponing marriage – are postponing a decision to go into the seminary or religious life – because they’re saddled under this tremendous debts which former generations didn’t have. [3]

We have discussed and debated on this blog before the notion that college is overrated and obscenely expensive. And for all the talk from the social liberals who dominate faculties and administration in these colleges, they seldom lift a finger to cut the costs of their overrated product. Instead they scold us for not caring enough about the poor and their burdens, while they live quite well off the future income of their students who are increasingly too poor to marry or raise children.

Almost no one among those who lecture us about justice will talk about this.

Student debt is becoming a huge factor in postponing marriage and also vocations to the priesthood and religious life.

IV. Formation struggles – Cardinal O’Malley  says the Church needs “better marriage preparation” and outreach to help young people recover an understanding of marriage. He says the Church needs to “catechize our young people and instill in them a sense of vocation, and also to help them understand what courtship is about.”

He adds that this becomes even more important for: In combination with the misunderstanding of marriage, lack of attendance at Mass, and the shortcomings in the catechesis of young people, the Church also faces many challenges posed by the secularization of the culture. [4]

Indeed, the teachings of the Church on the Sacrament of Holy Matrimony have been poorly conveyed to God’s people. And for many  people, what they do hear unintelligible. For example they may well hear: Marriage is forever, but if it doesn’t work out for you we will get you annulment, and remember, an annulment is NOT a divorce! Or again they may hear that even though Protestants can get married while skydiving with a Justice of the Peace, and it valid, if a Catholic gets married outside the Church, it is invalid. Etc…

People struggle to figure all this out. And while there ARE answers to these puzzlements, they remain difficult obstacles in speaking coherently to people who are poorly catechized and more influenced by the secular world than the Church in this regard.

A chief place for us to begin rebuilding the case for traditional Marriage is resetting the premise of the discussion. Marriage is not first and foremost about what is best and most pleasing to the adults in the equation. Marriage is about children and what is best for them. Marriage is not about the rights of adults per se, it is about what is justly due to children.

Marriage takes its structure and mission as an institution based on the fact that every child deserves and has a birthright to be raised by by a father and mother, who have committed themselves to a stable and loving union, so as to give their child a  stable an loving upbringing under the formative influence of both a male and female, that is their own parents.

This, it seems is where we must begin. More on this here: Getting the Marriage Conversation Right. Other things are surely required, but here is a good place to start, right where the modern secular premise goes 180° wrong.

And thus, in these four fundamental factors a perfect storm begins to brew that has severely damaged the understanding of the Sacrament of Holy Matrimony and the Institution of Traditional Marriage. Other factors also influence, but as we prepare to the Extraordinary Synod, Cardinal O’Malley’s remarks help frame a discussion of the problem and a way forward.

Later we can also discuss some of the questions put forward in the working document of the Synod.

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On The Loss of The Thanksgiving Holiday…Is there anything we can do?

Many of us have rightly, lamented the steady erosion of the Thanksgiving holiday. Over the past decade or so that hideousness of people camped out, sometimes for days, in front of stores to take advantage of “Black Friday” sales grew more widespread. This next intensified to stores opening at midnight, then at 8 PM on Thanksgiving evening. And now many are just plain open all day on Thanksgiving.

Sad if you ask me, (and even if you don’t ask me) the loss of Thanksgiving is very sad. And those of us or left holding the candle, of the “old days,” ask somewhat mournfully, “Is nothing sacred anymore?” And the sober non-exaggerated answer is “No, very little, if anything, is sacred anymore.

Those of us who are a little older, remember when most Sundays were quiet days, most stores and businesses were closed, and only essential emergency personnel were expected to work. That went away in most places by the mid-70s. And Thanksgiving, Christmas Day were some of the last holdouts.

When I tell most younger people about the way Sundays used to be, many of them, even churchgoing Catholics, look somewhat puzzled even mystified: Why would things be closed? “I don’t know,” I answer, “But it was just that some of us thought some things were sacred, some days and times were just off limits for doing lesser things like buying and selling and other non-essential things.

Sundays and holidays were “set apart,” the true meaning of the word “sacred.” They were for family, for God, you just didn’t interfere with that.

Now, with the steady rise of secularism, the notion that anything is sacred, seems strange, antiquated, restrictive, even “hateful” since certain “religious” people are trying to “impose their values” on others. The libertarian leanings within me are sympathetic to those who raise concerns that laws could be passed forbidding businesses to open certain days etc.

But even if we could do that, (which we certainly can’t at this point), the concern that we might try to pass laws really misses the point. The point is, that we used to agree that certain days and times, certain things, were sacred and we carved out room, and gave reverence to them. Now we don’t.

Again to the question, “Is nothing sacred anymore?” The sad answer comes back, “No
Almost nothing.”

“Black Friday” By Powhusku from Laramie, WY, USA Licensed under CC BY-SA 2.0 via Wikimedia Commons
“Black Friday” By Powhusku from Laramie, WY, USA Licensed under CC BY-SA 2.0 via Wikimedia Commons

What then to do about the current state of affairs? Is there any way for us to reacquaint others with the sacred in an increasingly secular culture?

Something occurs in terms of a solution in what Jesus said to a young man from whom he cast out many demons. You are likely aware of the details of the story, but if you wish to review the whole store you can read it in Mark 5:1ff. The young man had many demons, “Legion,” for there were very many of them. Jesus drove them out, into a local herd of swine, some 2000 and number, which ran off the bluff and drowned in the lake.

What is odd, and also speaks also to the cultural conditions of our time, is that the townspeople are not grateful to Jesus. Rather they are fearful and averse to him, and ask him to leave their town immediately. Now just consider, a young man was so fiercely possessed, that even when his hands and feet were chained, he broke the chains could not be repressed in anyway. One would think that gratitude joy, and a desire for Jesus to stay would be the natural and normal response to this.

But having experienced significant financial loss, and possibly fearing that Jesus could control too much, the people are angry, and fearful, and insist that Jesus leave their town.

Now here is a paradigm for our modern culture. Increasingly, we are seeing more than a mere indifference to God or religion, but and outright aversion, even overt hostility toward faith and the teachings of Jesus. The faith established by Jesus Christ is increasingly seen as an obstacle, both to happiness and progress. Perhaps too, there is some fear that if Christianity were to be more widely embraced, many changes would be necessary; many sins would need to be faced, and repented of; and many virtues such as generosity to the poor would be more strictly required.

Now at some level, these assumptions are true. Christianity, fully embraced, with more than lip service, does lead to significant change in one’s life! But of course the mechanism of this change is not simply the dreadful, fearful following the rules, per se, but rather a transformative power wherein one sees sins put to death, and many virtues come alive.

Yet many, not appreciating this or understanding it, fear Christian influence which shines a light of truth of their sins and/or neglects.

And thus, many in our culture are insisting that Jesus and us leave town on the very next train. So, what happened at the lake side, in the land of the Gerasenes, is very much alive in our time as well.

Given the similarities, what did Jesus advise then, and what does it mean now? The young man, having been healed, begs to follow Jesus, Jesus says “No” and advises the following, which the man does:

Go home to your own people and tell them how much the Lord has done for you, and how he has had mercy on you.” So the man went away and began to tell in the Decapolis how much Jesus had done for him. And all the people were amazed.(Mark 5:19-20)

So, the solution for the hostility in this land of the Gerasenes, is to leave behind a witness to the goodness and mercy of God, who by his witness and testimony, will help bring people to their senses.

The Man becomes quite a witness, it would seem, for he went through the cities of the Decapolis, (which means the region of the ten cities), and thus he covers a good bit of territory.

And the text states the results that all who heard him were amazed. Actually, the Greek verb is a little more specific than that. ἐθαύμαζον (ethaumazon) is an imperfect, indicative, active verb.

That a verb is in the “imperfect” tense implies that it is not yet fully completed at the time it is reported to us. Thus perhaps a better translation of this verb would say that those who heard him were “becoming amazed.” In other words, witness, and evangelization, is generally not a “one and you’re done,” scenario. More is needed than one barn-burner sermon where everyone gets converted instantly. But rather, it involves staying in a conversation with people over some period of time and leading them back.

And this then is our lot, and also our solution in a culture that has lost almost any sense of the sacred, and is becoming increasingly irreligious and even hostile to the faith.

So, what are we to do? The Lord’s advice seems clear enough: Go home to your people and report to them what great things the Lord has done for you, and how He had mercy on you. In other words, tell them how he healed you; tell them what he’s done for you; show them how you have been healed; and manifest a joy to them. And while this may take time, many will begin to be amazed.

It seems clear today, we cannot simply reduce evangelization to an intellectual appeal. Doctrines and dogmas are ultimately very essential, lest we go off and invent our own new religion, a very bad and idolatrous thing to do!

But it would seem, that our first appeal is to be living witness of the transformative power of Jesus Christ in our lives. We need to be able to tell others, to manifest to them the power and the glorious majesty of Jesus Christ and the power of his cross to put sin to death and bring joy and many graces alive.

Of course, this will take time, and we will take back territory from the devil one soul at a time. But at a certain point things reach critical mass, and faith goes from small little communities to a more cultural influence. It may take a long time, and that is not without his frustrations. At times, it seems that it takes centuries to build something up, and only twenty minutes to tear it down.

But all we can do is rebuild. One day, we may rediscover the sacred, Sundays and holy days may return his days of special observance. For now, all we can do is get to work it is the Lord will bring the harvest.

This song’s text is “Gratias Agimus Tibi” (We give you thanks) from the Bach B Minor Mass.