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Pondering a Puzzling Liturgical Posture: Standing until all have received Communion

012914As some of you know, I write the question-and-answer column for the Our Sunday Visitor weekly newspaper. Here’s a link to some of my back columns: OSV Q & A Columns.

Recently, a liturgical question came in from a Catholic in a Diocese that will remain nameless.  Below is the question, along with my brief answer. I’m curious to get some feedback from you about the matter. So I’ll ask a few more questions after the quote from my column.

Q: Our archdiocese has decided that all receiving communion should remain standing until all have completed receiving. The rationale is a sign of unity. However, this does not seem very worshipful, and though we are permitted to be seated after the celebrant is seated, very little time is given for prayer. I’ve chosen not to remain standing, but to observe the traditional practice of returning to my pew, and kneeling in prayer. And I being disobedient?

A: The instructions in the Roman Missal are silent regarding the posture of the faithful during the Communion Rite, though after the Rite they may sit or kneel during the silence (# 43).  A local Bishop does have some authority to request that certain norms that do not violate universal norms be followed in his diocese. Other things being equal, it would seem that the faithful should give due consideration, and strive to follow these norms.

However, the norm you have articulated does present a few practical issues. Most notably, it would seem that the elderly and others with issues of physical stamina might find it difficult to stand for so long. Also, as you point out, it does make prayer difficult at a time that is often very precious to people for a quiet moment with the Lord. Given the rather hurried nature of most American liturgies, it seems unlikely that significant time will be reserved for quiet prayer after all are seated.

Given that the local bishop does have the authority to request certain norms be observed, I might encourage you to strive to listen to what he’s teaching. Perhaps there is an issue in the local church he is trying to address. While prayer certainly pleases the Lord, obedience pleases him even more. Scripture says, Sacrifice or offering you wished not, but ears open to obedience you gave me” (Ps 40:4).

In terms of answering your question in an absolutely legal sense, while not a canonist, I suspect that this norm should be interpreted in the same way that the norm for receiving communion standing in this country is interpreted. While the norm requests, for the sake of unity, the faithful receive Communion standing, an exception is to be made for those who strongly prefer to receive kneeling (GIRM #160). So it seems allowance needs to be made for the faithful who strongly prefer kneeling in silent prayer.

As in all things, balance is required in understanding the nature of Holy Mass. Mass is essentially the communal act of Christ with all His people; it is not essentially a private devotion. However, times of silent prayer and reflection are often mentioned in the general norms. But frankly, with the rather hurried masses of modern times, periods of silent reflection are often nonexistent. In this sense, your concerns are understandable.

I surely encourage you to stay in communion with your bishop, and to continue to raise your concerns.

Of course you may or may not like the answer that I supplied, but I would ask you to recall that the column requires rather brief answers. Further, as a priest, I’m in the chain of command and you will not find me encouraging Catholics to disregard our bishops. That said, I do have some questions.

1. Is this practice of standing after receiving Communion until all have received something you have witnessed? Does it go on in your parish? Do you think it is becoming more widespread?

2. When I came to my current parish in 2007, it was the practice of the congregation to remain standing until all had received communion and the tabernacle door was closed. I had never seen this practice before and it puzzled me, but I did not seek to end it since, as I say above, the instructions are silent about the posture of the people during the Communion Rite after having received communion.

Within a few months of being here however, I received requests from parish leadership to remind the faithful that they should remiain standing, since some were not complying with the parish custom. But I was unwilling to issue this reminder since I did not think that I could require something of the people that the general instructions did not require.

Hence, there are some who currently remain standing after receiving communion and others who kneel. It may look a bit strange, but I see no need as a pastor to interfere with people’s freedom at this moment.

3. However, there is something of a different situation when the local Ordinary requests that all of his people adopt this posture. While I’m fairly certain that a bishop cannot absolutely require this of the faithful, I do suspect that he is within his rights to request strongly that they observe it—particularly if he has some reason to do so.

As a pastor, under the authority of a bishop, if I were asked to teach the faithful and request that they adopt a standing posture until all had received communion, I would do so. However, I doubt I would enforce discipline on those who felt strongly that they should kneel.

3. What do you think of the point above that the Sacred Liturgy, while not a private devotion, per se, nevertheless requires more silent periods than our usual rushed liturgies provide? Even if the people don’t stand, they are still encouraged by the norms to sing the communion hymn. How do we balance the communal nature of the Mass with moments for more private prayer? If there were a longer time for silence after communion, how long do you think it should be?

At any rate, I’m curious to know your thoughts about the practice. If you support it, why? If you do not, why not? Please avoid posting disrespectful comments about bishops. This blog does not exist to provide a forum for that, and I cannot post such comments. It is all right to disagree, or to express some wonderment at the practice, but please do so respectfully.

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A Brief Meditation on Mystery

"Under the Milky Way" by Steve Jurvetson - Flickr. Licensed under CC BY 2.0 via Wikimedia Commons
“Under the Milky Way” by Steve Jurvetson – Flickr. Licensed under CC BY 2.0 via Wikimedia Commons

In the secular world a “mystery” is something which baffles or eludes understanding, something which lies undisclosed. And the usual attitude of the world toward mystery is to resolve it, get to the bottom of, or uncover it. Mysteries must be overcome! The riddle, or “who-done-it” must be solved!

In the Christian and especially the Catholic world, “mystery” is something a bit different. Here mystery refers to the fact that there are hidden dimensions in things, people and situation that extend beyond their merely visible and physical dimensions.

One of the best definitions I have read of “mystery” is by the theologian and philosopher John Le Croix. Fr. Francis Martin Introduced it to me some years ago in one of his recorded conferences. Le Croix says:

Mystery is that which opens temporality and gives it depth. It introduces a vertical dimension and makes of it a time of revelation, of unveiling.

Fr. Martin’s classic example of this to his students is the following:

Suppose you and I are at a party, and Smith comes in the door and goes straight way to Jones and warmly shakes his hand with both his hands. And I say, “Wow, look at that.” And you say, puzzled: “What’s the big deal, they shook hands…so what?” And then I tell you, “Smith and Jones have been enemies for thirty years.“

And thus there is a hidden and richer meaning than merely what meets the eyes. This is mystery, something hidden, that is accessible to those who know, and are initiated into the mystery and come to grasp some dimension of it, it is the deeper reality of things.

In terms of faith there is also a higher meaning that mystery brings. And thus Le Croix added above, It [mystery] introduces a vertical dimension, and makes of it a time of revelation, of unveiling.

Hence we come to appreciate something of God in all he does and has made. Creation is not just dumbly there. It has a deeper meaning and reality. It reveals its creator, and the glory of Him who made it. The heavens declare the glory of God; the skies proclaim the work of his hands (Psalm 19:1).

In the book of Sirach, after a long list of the marvels of creation there comes this magnificent line: Beyond these, many things lie hid; only a few of God’s works have we seen. (Sirach 43:34)

Indeed, there is a sacramentality to all creation. Nothing is simply and dumbly itself, it points beyond and above, to Him who made it. The physical is but a manifestation of something and Someone higher.

In the reductionist world in which we live, such thinking is increasingly lost. And thus we poke and prod in order to “solve” the mysteries before us. And when have largely discovered something’s physical properties we think we have exhausted its meaning. (We have not). In a disenchanted age, we need to rediscover the glory of enchantment, of mystery. There is more than meets the eye. Things are deeper, richer and higher than we can ever fully imagine.

Scripture, which is a prophetic interpretation of reality, starts us on our great journey by initiating us into many of the mysteries of God, and his creation. But even Scripture does not exhaust the mystery of all things, it merely sets us on the journey ever deeper, ever higher. Mysteries unfold, they are not crudely solved.

For the Christian then, mystery is not something to be solved or overcome, so much as to be savored and reverenced. To every person we know and everything we encounter goes up the cry, O magnum et admirabile mysterium (O great and wondrous mystery)! Now you’re becoming a mystic.

Here is Fr. Francis Martin speaking briefly on mystery:

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A Biblical teaching on the problem of (self) deception

Close-up of a Sheep's head in front of a crean backgroundOne of the more troublesome and damaging human traits is the tendency for us to be deceived. Scripture speaks often of this problem, and we do well to look to some of the texts and see what they have to teach us.

Perhaps, it is good it first to look to the Latin and Greek roots of the word “deceive.”

The Latin root comes from decipere, meaning, “to ensnare” (de (of or up) + capere, (to seize or take). And thus the Latin emphasizes our tendency to be easily caught up, or carried away; to be ensnared by error. Indeed, so easily are we carried away by the latest fashions, trends, and thinking of the world. Having been carried away, we are ensnared by error, and to some degree cut off from the truth.

Regarding the Greek roots, there are several words in the Greek New Testament that often get translated “deceive” in English. But by far, the most common is πλανάω – planao – meaning to go astray, get off-course; to deviate from the correct path,  roaming into error, wandering off; (or in the passive voice) to be misled. Planao is the root of the English term, planet (meaning “wandering body”). This term in the Greek New Testament nearly always conveys the sin of roaming from the truth.

And thus we see that the Greek emphasis is that we go astray, or are led astray, that we wander off.    Isaiah the prophet lamented, All we like sheep have gone astray; every one to his own way (Is 53:6) Yes, and if sheep are wayward animals, human beings are more so, for at least a Sheep knows its master’s voice, but too many of us will listen to anyone but the Lord, and follow them.

Regarding our tendency toward deception, we can distinguish three different stances toward the problem.

I. On the one hand, we are sometimes the victim of deception. And the Scriptures frequently warn, “Do not be deceived….” Jesus warned At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many (Mat 24:11)

St. Paul also lamented false apostles and Judaizers who misled many. He warned of savage wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. (Acts 20:29-30) He also spoke of some who will fall away from the faith, paying attention to deceitful spirits and doctrines of demons (1 Tim 4:1).

St. John warned of the spirit of the antichrist, which you have heard is coming and even now is already in the world (1 John 4:3).

Thus, to some degree we are victims of deceivers. The Scriptures warn us to be on our guard, do not be deceived! That is, “You are not to allow these deceivers to lead you astray, to make you wonder about in error and in sin. We are to resist them and see them for the deceivers they are.

II. In another, and hopefully rarer version, we can be among those who deceive. Here is referred to something deeper than the more common human foible of lying. But rather, the deeper deceiving is referred to here of misleading people in matters regarding the true faith.

God warns deceivers Why do you boast of evil, you wicked man? Why do you boast all day long, you who are a disgrace in the eyes of God. You who practice deceit, your tongue plots destruction; it is like a sharpened razor. You love evil rather than good, falsehood rather than speaking the truth. You love every harmful word, you deceitful tongue! Surely God will bring you down to everlasting ruin(Psalm 52:1-5).

God declares a curse on those shepherds who mislead his flock: Woe to the shepherds who are mislead and scatter the sheep of My pasture!” declares the LORD. Therefore thus says the LORD God of Israel concerning the shepherds who are tending My people: “You have scattered My flock and driven them away, and have not attended to them; behold, I am about to attend to you for the evil of your deeds.(Jer 23:1-3)

Jesus  declares If anyone causes one of these little ones–those who believe in me–to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea. (Mat 18:6)

St. Paul speaks of the a lot of deceivers in 2 Tim 3:13: But evil men and impostors will proceed from bad to worse, deceiving and being deceived.

III. But the final category of deception is perhaps the most troubling of all. It is a kind of a middle ground between being a victim of deception and a victimizer. It is that middle ground where we connive in deception. Where we allow deceivers to speak to us, and not only do we not rebuke them for their deception, we perk our ears and in effect say, “Tell me more.”

We do this, because to some degree, many want to be deceived, they want to be confirmed in their sin, in their weakness. Somehow, many want the truth to be watered down, are are delighted to listen to those who call into question the demands of righteousness. Yes, many of us connive, we enter into agreement with the deceivers.

And thus many of the warnings that we “not be deceived” are not simply warnings to the presence of deceivers, but a warning to our own tendency to enter into agreement with those would deceive us. In this context, the warning, “Do not be deceived,”  takes on more the tone of

“Don’t kid yourself; don’t tell lies to yourself; don’t go on playing the fool or the ignoramus. You know better, and the voice of God echoing in your conscience bears witness to the fact that you’re lying to yourself, you are letting others lie to you.”

Premier among the conniving texts is St. Paul’s warning to Timothy: For the time will come when people will not tolerate sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear, and will turn away from the truth (2 Tim 4:3).

What are some of the common ways people “want”  to be deceived? A brief survey of Scripture reveals this. I have highlighted the various forms of the word “deceive” to illustrate that God is teaching us about the various forms of this sinful connivance.

A. That our actions will not have consequences:  Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7-8 )

B. That faith can be perfunctory, intellectual or merely lip service. That good intentions are enough and that one can love the world:  But be doers of the word, and not hearers only, deceiving yourselves… If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world. (James 1:22-27)

Hear the word of the Lord, all you men of Judah who enter these gates to worship the Lord. Thus says the Lord of hosts, the God of Israel: Amend your ways and your deeds, and I will let you dwell in this place. Do not trust in these deceptive words: ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord.’ “If you really change your ways and your actions and deal with each other justly, if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave your ancestors for ever and ever. But look, you are trusting in deceptive words that are worthless. ‘Will you steal and murder, commit adultery and perjury, burn incense to Baal and follow other gods you have not known, and then come and stand before me in this house, which bears my Name, and say, “We are safe”—safe to do all these detestable things? Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the Lord. (Jeremiah 7:1-11)

D. That Sexual Sin is no big deal –  Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (1 Cor 6:9-10)

Be sure of this, no fornicator, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient. Therefore do not be partners with them. For you were once darkness, but now you are light in the Lord. Live as children of light… and find out what pleases the Lord. Have nothing to do with the fruitless deeds of darkness. (Eph 5:5-11)

When lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. Do not be deceived, my beloved brethren. (James 1:16)

E. That regular consort with sin and sinners will not affect us:   Do not be deceived: “Bad company corrupts good morals.” Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame. (1 Cor 15:33).

But encourage each other daily, while it is still today, so that none of you is hardened by sin’s deception. (Heb 3:13)

F. That we can wholly avoid deception and error apart from Scripture and the Teaching of the Church: Jesus answered them, “You are deceived, because you don’t know the Scriptures or the power of God. (Matt 22:29)

Wickedness deceives those who are perishing. They perish because they refused to love the Truth and so be saved. (1 Thess 2:10)

Here then is a brief excursus on the lamentable human tendency to wander, to be be carried off, to be deceived. And frankly, too many of us want to be deceived. Be alert to this deep drive rooted in sloth and pride. Learn its moves, and despise its lures.

This video is the classic movement from Messiah that says, “All we like sheep have gone astray, every one to his own way. And the Lord laid on Him the iniquity of us all.” The movement is a kind of musical onomatopoeia, for the music “sounds” like the scattering and wandering off it is describing. Enjoy but beware, its talking about us!

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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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Come and Go with Me, to My Father’s House – A Homily for the 3rd Sunday of the Year

012514In these early weeks of “ordinary” time we are increasingly introduced to Jesus and to the beginnings of his public ministry. In Matthew’s Gospel today we hear described how Jesus began his public ministry in the wake of the arrest of John the Baptist. And Matthew tells us Four things regarding this ministry of Jesus: its Context, its Content, its Call and its Comprehensiveness. Let’s look at each in turn.

I. The CONTEXT of Jesus Ministry – The text says, When Jesus heard that John had been arrested, he withdrew to Galilee. He left Nazareth and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, that what had been said through Isaiah the prophet might be fulfilled: Land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles, the people who sit in darkness have seen a great light, on those dwelling in a land overshadowed by death light has arisen.

The relocation of Jesus northward from Judea up to Galilee tells us some important truths. First, it tells us of the hostility of the southern regions to the message of John the Baptist and Jesus. The area in and around Judea which included, principally, Jerusalem was controlled by a sort of religious ruling class (the Sadducees especially, and to a lesser extent the Pharisees). Since they were in strong but often controverted leadership in these areas, they were far less open to ideas which in any way threatened their leadership or questioned the rituals related to the Temple.

As we know, Jesus did not come to abolish the Law but he did come to fulfill it and this was threatening to those tied to the current status quo, most of whom did not distinguish fulfillment from abolition, and saw only threat. Further, the Herodian dynasty was also threatening especially in the south and had arrested John the Baptist.

Jesus thus, moves north to more fertile territory to begin his public ministry. The Jewish people in Galilee were less hostile. In fact the people of Jerusalem often looked down upon them for their more simple, agrarian ways and “rural accent.” But here was more fertile ground for Jesus to begin.

Now there is an important lesson for us in this. While we must carefully preserve Christian orthodoxy and only accept a development of doctrine that is organic and faithful to the received Apostolic Tradition, it is also true that we can sometimes stifle the Holy Spirit who will speak to us through unexpected people and in unexpected ways.

The Pharisee leaders simply rejected the notion that any prophet could come from Galilee. When Nicodemus encouraged them to give Jesus a hearing they scoffed: Are you from Galilee too? Search and see that no prophet arises from Galilee (Jn 7:52). It is possible for us to insist upon things where freedom is permitted for a Christian. There are various degrees of expression permitted in the liturgy and there are often different schools of theological thought which the Church sanctions.

Balance is required of us. There may be preferences that we have for Thomistic formulations, Carmelite spirituality, charismatic worship, or traditional Latin Mass worship. Such things are legitimate matters for on-going discussion, but we can too easily be threatened by what the Church currently deems to be legitimate diversity. Discovering a the range and limits of diversity is an on-going matter for the Church but we ought not permit the field of our own soul to be hostile to Jesus and his ministry, which may come to us more diverse ways that we, of our self, prefer.

How tragic it was for Judea that Jesus thought he had to move on to more fertile territory, and what a blessing it was for Galilee that he moved there. The fact is, that unfounded stubbornness can be hinder the Word of God in us. Jesus moved on to a more accepting context wherein his ministry could bear the greatest fruit. St. Gregory the Great has this to say about the context for preaching and necessary fertility of the field:

For frequently the preacher’s tongue is bound fast on account of his own wickedness. as the psalmist says: But God asks the sinner: Why do you recite my commandments? (PS 50:16) On the other hand it sometimes happens that because of the people’s sins the word of preaching is withdrawn from those who preside over the assembly as the Lord tells Ezekiel: I will make your tongue cleave to the roof of your mouth, so that you shall be dumb and unable to reprove them, for they are a rebellious house. (Ez 3:26) He clearly means this: the word of preaching will be taken away for they are unworthy to hear the exhortation of truth. It is not easy to know for whose sinfulness the preacher’s word is withheld, but it is indisputable that the shepherd’s silence while often injurious to himself will always harm his flock. – (St. Gregory the Great Hom. 17,3, 14)

For Galilee there was this boon: The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined (Is 9:2) But for others, Jesus had only this to say, Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. (Matt 21:43)

II. The CONTENT of his MINISTRY – The text says, From that time on, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.”

We have discussed before the careful balance of Jesus’ preaching. He is willing to challenge and so say, Repent! But he also declares the good news that the kingdom of heaven is at hand! Accepting the ministry of Jesus requires that we avoid both presumption and despair.

To those who make light of sin and their condition as a sinner, Jesus says repent. It is wrong to presume that we do not need an on-going healing power from the Lord to overcome our sin. And perhaps our greatest sin is our blindness to our sin. Most human beings do not seem to comprehend how serious their condition is. The word translated here as “Repent!” is μετανοεῖτε (metanoeite) which means more literally “to come to a new mind, or a new way of thinking.” In our sin soaked world where sin is so pervasive as to almost be unnoticed, Jesus says, “Come to a new mind. Understand your condition and need for mercy and grace. Come to understand that without the rescue that only God can give, you are lost.” And hence we are told to reject presumption.

But we are also told to reject despair, for the Kingdom of God is at hand. In other words, the grace and mercy of God are now available to rescue us from this present evil age and from our carnal condition. Through Christ we are granted admittance to the Kingdom and the Spirit of God can overcome our carnal, sin nature and bring us true holiness.

The proper mean between presumption and despair is the theological virtue of Hope. By hope we confidently expect God’s help in attaining eternal life. By proper metanoia (repentance) we know that we need that help, and by hope confidently reach for it.

In our own proclamation of the kingdom we also need the proper balance exhibited by Jesus. Consider how, with children, that if all they hear is criticism they become discouraged (despair). But if all they hear is praise and are never corrected: they become spoiled and prideful and presume everything should be just as they want it.

For the Church too, a balance is necessary. Too many expect the Church only to affirm and “be positive.” But this leads to a more selfish and incorrigible world and to a presumption that nothing matters (as we can plainly see). Thus the Church must announce the call to repentance. But the Church must also offer hope and mercy to sinners. She must offer grace though the Sacraments and by her preaching which, with God’s power, makes the Kingdom of God to be “at hand.”

III. The CALL of his Ministry The text says, As he was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea; they were fishermen. He said to them, “Come after me, and I will make you fishers of men.” At once they left their nets and followed him. He walked along from there and saw two other brothers, James, the son of Zebedee, and his brother John. They were in a boat, with their father Zebedee, mending their nets. He called them, and immediately they left their boat and their father and followed him.

Jesus, in building his kingdom, summons men to follow him. He will train them to be the leaders of his Church as Apostles. The Kingdom of God is not only about calling disciples but also about developing leaders to provide order and authority in the Church.

Even the most “democratic” of organizations requires authority and leadership. Without these there is anarchy and a battle of wills. Hence the Lord calls not only disciples, in the early stages of his public ministry, he also grooms leaders. Consider three things about the Lord’s call here.

A. His ARTICULATENESS: He says to these apostles, Come Follow me! Notice that his announcement is unambiguous. Good leaders like the Lord are clear to make known what they ask, indeed, what is demanded. He is clear to set the course and point the way. And HE is that way.

B. His APPEAL – Jesus must have had a personal appeal and exuded an authority that was strong and reassuring. His appeal to them was personal: come follow ME. He did not merely say come and “learn my doctrine,” or “accept my vision.” He said, follow ME. So too, as we hand on the faith to our children and to others, we cannot simply say, here is a Catechism follow it. We must also take the next step and say follow the Lord with me. We cannot simply say what a book says, correct though that book is. Ultimately we must be able to say, I am a personal witness to the fact that God is real and that the truth he has given to the Church is authentic and is changing my life. Our appeal must include the personal testimony that what we proclaim is real and is changing our life: COme and go with me to my Father’s house.

C. His APPROACH – Note that the Lord builds on what they know: fishing. He starts with the familiar to draw them to the less familiar. In a way he is saying that the gifts they are currently using are just the gifts they can use as leaders in God’s Kingdom. Fishermen are:

  • Patient – Fishermen often wait long hours for the fish to bite. So too as Apostles and Bishops there must be a patience, a capacity to wait long periods before there is a catch for the Lord.
  • Perceptive – Fishermen learn to know the fish and their behavior and what attracts them. So too Apostles and clergy must learn of their people and what will attract them to Christ.
  • Persevering – Fishermen must often go out for many days with little catch. Only through perseverance is there real gain in fishing. So too with the Work of the clergy who may go long stretches with little to show. The gospel may go “out of season” even for decades in certain cultures (like our own). The good leader will persevere, will stay at the task.

IV. The COMPREHENSIVENESS of his Ministry – The text says, He went around all of Galilee, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness among the people.

Therefore note that all of Galilee was his mission field and he covered it comprehensively. He also cured of every disease and illness. And thus the Church is catholic and must also address every part of the world and provide a comprehensive vision for life. We may not have the power to simplistically cure every ailment and problem, but we can provide the vision of the Paschal mystery that sheds light and brings spiritual healing to every affliction. If we are suffering and dying, so to did Jesus but only to rise and be glorified on account of his fidelity and obedience.

So too for the Church and for the Christian, the grace and the comprehensive answer to every affliction is that we are always carrying about in our bodies the dying of Christ so that the rising of Christ may also be manifest in us (2 Cor 4:10). We seek to bring healing to everyone we can, and where physical remedies are not possible, the truth of the Gospel reassures that every Friday, faithfully endured, brings forth, by God’s grace an Easter Sunday.

Here then are four crucial insights to the beginning of Jesus public ministry. They remain for the Church and for all of us who would follow in Jesus’ footsteps important insights for us to acknowledge and imitate.

Now journey with me back to 1971, a year of funny hair to be sure, but here is the old Classic “Come and God With Me to My Father’s House”

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“In Sickness and in health,”as seen in a powerful cartoon.

012414-pope-1The video below has a scary side to it. Although it is a cartoon, I do not recommended for the youngest children, simply because it is scary. But its message is an important one on several different levels

First, its title “In sickness…” is a reminder of one of the aspects of the marital vow, namely, that the spouses will remain true and faithful to each other “in sickness and in health.” The video shows the power of faithful and abiding love to bring healing, consolation, and peace in some of life’s darkest hours. The opening darkness and delirium of the sick man gives way quickly when his wife embraces him in love.  The confident conclusion of the medical doctor (who in the dream is not able to stave off the attack) is based firmly on the fact that the man is in the care and embrace of his loving wife. All is well. Love conquers even death.

But of course, physical illnesses are not the only struggles endured in life and hence the man’s fears and dreams may also be seen as a metaphor for the Scripture which says  the devil, prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith (1 Peter 5:8-9)  And of course one of the most central aspects of faith is that we should love one another, and help each other through life struggles.  When one is weak, the other is strong, and Woe to the solitary man; if he falls he has no one to help him up (Eccles 4:10). Love and understanding,  provide a sure support in getting through the dark moments of life.

Perhaps finally, woman in the story extending love can also be seen Mother Church showing love, prayerfully embracing us in our struggles, both in sickness in darkness.

Enjoy the video. As I say, the opening section is scary but light comes!

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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.