Mary J Blige w/ U2: Unity in diversity

Words fail: U2 and Mary J. Blige

Rationalization

"It is appropriate here," writes Romano Amerio in his magisterial book Iota Unum in addressing "The deviations of the Middle Ages", "to formulate the law of the historical conservation of the Church, a law which also constitutes her ultimate apologetic criterion. The Church is founded on the Word Incarnate, that is, on a divinely revealed truth. She is also given sufficient energies to conform her own life to that truth: it is a dogma of faith that virtue is always possible. Nonetheless, the Church is only in danger of perishing if she loses the truth, not if she fails to live up to it. The pilgrim Church is, as it were, simultaneously condemned to imperfection in her activity, and to repentance: in the modern phrase, the Church is in a continual state of conversion. She is not destroyed when human weakness conflicts with her own teaching (that contradiction is inherent in the Church's pilgrim condition); but she is destroyed when corruption reaches the level of corroding dogma, and of preaching in theory the corruptions which exist in practice" (pg. 18).

Before proceeding it is important to point out a flaw in Amerio's reasoning on this matter, namely that because the "Church is founded on the Word Incarnate, that is, on a divinely revealed truth," who promised that the gates of hell would never prevail against her (Matt 16,18), she cannot forsake the truth and perish. Despite this easily discernible flaw, Amerio is quite right in insisting that institutional rationalization is just as damaging as individual rationalization. If the Church fails to insist on the truth, despite the failings of her children and even her ministers, then rationalization goes unchecked and uncorrected. Just as an overindulgent parent hinders a child's development as much, or even more than, an overly strict parent, Mother Church fails us, fails to love us, when she indulges our weaknesses, or accepts our rationalizations. To rationalize is to attempt to bring into accord with reason something that is unreasonable. Morality is rooted in what is true. Truth is logical and, therefore, is constitutive of reason. So, to rationalize our moral failings is to seek to make something reasonable that is objectively opposed to reason.

When a one year-old is denied something s/he wants, inevitably the child makes a fuss. In such cases parents are typically sympathetic. Why? Parents are sympathetic because the one year-old does not understand why s/he cannot have what is desired. Despite being sympathetic, the parent knows the child will never understand if s/he is not taught. Often, even though the child is too young to grasp it, the parent will comfort the child and explain why s/he cannot have the object of desire (i.e., it is dangerous, breakable, etc.). As the child grows and understands, far from being sympathetic, the parent does not get why the young person does not understand, why s/he is being so unreasonable.

Let us take a prevalent example as paradigmatic of our moral confusion: too often we seek to rationalize unchaste behavior, either within or outside of marriage. We demand, like teenagers, not be bothered about our "private" behavior. We insist, again like teenagers, that we are fulfilling "needs," that we be indulged, that our Mother not tell us the truth about these matters, that we know perfectly well what we are doing and (here's the kicker) it is good for us, or at least not bad for us- How can something that feels so good be wrong, the rat asked himself as he pressed the metal bar for another crack pellet? Such corruption increasingly finds support in teaching and preaching, in either explicit deviations, or by a deliberate failure to address the issue at all. The effects, both ecclesiastically and on society, are deleterious. Just as in the lives of individuals, it is not so much a matter of being perfect as recognizing and acknowledging our imperfections as imperfections, as deviations; recognizing our own need for on-going reformation and conversion. Put a bit more simply, it is alright not to be perfect as long as we do not seek to call what is evil good and what is good evil, or worse, old fashioned.

It would give the sexual libertines of the 1920s a laugh to hear twenty-first century young people say that chastity is old fashioned. At this point in time, as Dawn Eden points out in her book The Thrill of the Chaste: Finding Fulfillment While Keeping Your Clothes On, there is nothing more old-fashioned than seeing so-called sexual liberation as a new way of living that will free humanity and usher in a new age! Mary Beth Bonacci shows the lie in this idiotic claim in her recent article entitled, Viagra: It's Not Just for Old Guys Anymore, in which she points out the conclusions of an increasing body of social science studies "on sexual satisfaction [that] consistently reveal the same results. The most sexually satisfied people in America--the ones who apparently have the best and most frequent sex--are highly religious married people who saved sex for marriage." Sex is best, she observes, when it speaks its authentic language, which is the language of self-donating, self-giving, selfless love. "And so it only stands to reason," she concludes "that it would be the most pleasurable when it takes place in that context."

However, it seems that in our pride we insist on thinking ourselves perfect. The trouble occurs when we seek to define morality down, either collectively or for our own sake. Sadly, the results of such pride and its resulting errors are not merely theoretical, but all too real.

Agnus dei qui tollis peccata mundi, miserere nobis

From Deep Furrows: An Invitation to Hope: "Sin is less a dogma than it is a human experience." It puts me in mind of Malcom Muggeridge's observation that original sin is the most empirically verifiable fact in the world.

Sacramental vs. gnostic

Not long after Rowan Williams was named archbishop of Canterbury, George Weigel had a ninety minute conversation with him at his London office in Lambeth Palace, during which Weigel gave Dr. Williams "a copy of Witness to Hope: The Biography of Pope John Paul II". The two then discussed Pope John Paul II’s theology of the body. This led to a conversation about "the difference between 'sacramental' and 'gnostic' understandings of the human condition. The former insists that the stuff of the world – including maleness, femaleness, and their complementarity — has truths built into it; gnostics say it’s all plastic, all malleable, all changeable. The sacramentalists believe that the extraordinary reveals itself through the ordinary: bread, wine, water, salt, marital love and fidelity; the gnostics say it’s a matter of superior wisdom, available to the enlightened (which can mean, the politically correct). Dr. Williams seemed convinced that the gnosticism of a lot of western high culture posed a great danger to historic Christianity and the truths it must proclaim."



The end of the Anglican Communion, by George Weigel

Year C, Fourth Sunday of Easter

Readings: Acts 13,14.43-53; Ps 100,1-2.5; Rev 7,9.14b-17; Jn 10,27-30

Today’s readings are about the universal nature and scope of the Gospel, about the depth and height of God’s plan. Today we read about what God has done in Jesus Christ for men and women of all nations, races, peoples, tongues, and times, including our own. These readings beckon us to step back and view the Paschal mystery from a panoramic perspective, to see it as the fulfillment of what God set in motion through Abraham, who is our father because of his faith (Rom 4,16), to view this mystery that has played out through his descendants, the nation of Israel, culminating in Jesus of Nazareth, through whom His covenant is made open to all. It remains for us to discern how all this bears on the here and now. Our Psalm, which is a hymn of praise summoning Israel to worship God, unifies the first two readings. This psalm has a universal dimension, it is a call addressed to "all you lands” (Ps 100,1). This call includes three imperatives: to serve the LORD, to come before the LORD, and to know the LORD.

In this same vein in his first encyclical Pope Benedict XVI writes: "The Church's deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and exercising the ministry of charity (diakonia)" (DCE, 25a). Indeed, the Church is the new Israel, the very fulfillment of the promise made to Abraham immediately following the episode with his son Isaac on Mount Moriah, when God tells him: "because you acted as you did in not withholding from me your beloved son, I will bless you abundantly and make your descendants as countless as the stars of the sky and the sands of the seashore" (Gen 22,16-17).

We see in our first and second readings faithful responses to this three-fold mission. Paul and Barnabas, in our passage from Acts, certainly demonstrate what it means to give witness and to preach, as well as to suffer for, the word of God, that "is living and active, sharper than any two-edged sword . . . discerning the thoughts and intentions of the heart" (Heb 4,12). In this reading, Paul paraphrases a verse from the book of the prophet Isaiah, spoken originally to Israel affirming God’s universal call: "I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth" (Isa 49,6). We get an even longer glimpse of God’s ultimate plan in our second reading from Revelation in which John sees "a great multitude, which no one could count, from every nation, race, people, and tongue, worshipping God" as they stand "before the throne and before the Lamb, wearing white robes and holding palm branches in their hands." One the elders of this white-robed multitude says: "These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb" (Rev 7,9.14), thus both serving and coming before the Lord after having known Him and having made him known to others by their witness.

Exegetes do not know exactly what is meant by "the time of great distress." Given the end-times mania to which our society is so prone, many take this to refer to the tribulation they believe will precede Christ’s return. However, in the context of the time in which Revelation was written, it more likely refers to the imperial persecution of Christians, like the Neronian persecution several decades earlier, which claimed the life of St. Peter. More practically, given the travails of life on earth in any age, it becomes apparent that for anyone to join this white-robed multitude, s/he, after having been washed clean in baptism, must survive times of great distress, not with their lives, but with their faith intact.

The Fourth Sunday of Easter is Good Shepherd Sunday, but our readings today are more focused on the flock. In today’s Gospel our Lord speaks of his sheep hearing and heeding his voice. His sheep are given him by his Father. In turn, he gives his sheep eternal life. By expanding his flock to include all who hear and respond to his voice, belonging to the flock is no longer a matter of being a member of a race. It becomes a matter of faith, which, according to Hans Urs von Balthasar, "is a movement of the entire person away from himself, through the gift of grace." By moving away from ourselves, we lay hold of the mercy God gives us in Christ. Since through this movement it is our intention to abandon ourselves completely to divine Providence, it implicitly contains all the works that we ever will do. Good works "are not some second entity beside faith," they are the concrete form our faith takes, through which our faith becomes real.

It is in Jesus’ identifying himself with his Father that we find the synthesis of today’s readings; in the primordial divine union of the Trinity. Though united in Godhead, the Father and the Son, as well as the Spirit, are distinct. This tri-unity is the foundation of all unity, the very force that brought forth and created the universe, a creation that can rightly be called both "a universe" and "a cosmos" because it is orderly and reasonable, crackling with life and purpose. Just as works constitute the concrete form of faith, so the "heavens declare the glory of God" and "the sky proclaims its builder's craft" (Ps 19,1). Further, it is in and through the Incarnation that “God has engraved his name upon matter,” and has “inscribed it so deeply that it cannot be erased.” In and through Jesus Christ matter takes God into its innermost being (von Balthasar). Nonetheless, the most unstable part of God’s creation is the human part. We are the most unstable and chaotic part because, of necessity, we possess freedom in order to fulfill the end for we which are created, namely communion, which we are gathered here today to concretely enact. A rock has no choice but to be a rock, a tree must be a tree; an otter can be nothing than an otter. It is only the human person who can reject her/his part in this Theo-drama. The great Catholic writer Georges Bernanos wrote: the "scandal of Creation [isn’t] suffering, but freedom.” He further observes that “moralists like to regard sanctity as a luxury." Far from being a luxury, Bernanos insists, sanctity "is a necessity."

It is only by striving to be holy, by cooperating with God in bringing about His purposes for us and through us, that, like the white-robed multitude, like Sts. Paul and Barnabas, like St. Gianna Molla, that we become stable and fill our role in God’s great plan. St. Gianna Beretta Molla, an Italian physician, began experiencing pain during her fourth pregnancy. It turned that she had developed a fibroma in her uterus. It was removed during surgery and her unborn child was unharmed. After her surgery, for the last seven months of pregnancy, despite pains and continuing complications, Gianna resumed her duties as a devoted disciple of the Lord Jesus, as a wife, a mother, and a physician. A few days before the child was due, amid much concern, she told the attending doctor: “If you must decide between me and the child, do not hesitate: choose the child - I insist on it. Save him.” On the morning of 21 April 1962, a healthy baby girl, Gianna Emanuela, was born. Despite every effort to save both of them, on 28 April, amid unspeakable pain and after repeated exclamations of "Jesus, I love you," Gianna Molla died. She was 39 years old. She was canonized on 16 May 2004 by Pope John Paul II, with her husband and four children, including Gianna Emanuela, herself a physician, present to witness her being raised to the altar. 28 April is her memorial.

Grace is nothing less than our "participation in the [Trinitarian] life of God" (CCC, 1996). We see in the communion of saints a reflection of the unity in diversity of the Trinity. The unity we share is brought about by the Eucharist, which makes the Church and is the means through which we become, in all our diversity, the one Body of Christ.

Like the child heroine of Flannery O’Connor’s story, The Temple of the Holy Ghost, who says, "I could never be a saint but I think I could be a martyr if they killed me quick," it is the lukewarm Christian "who allots himself a measure that seems appropriate to him and considers anyone who gives more to be a professional saint." "It is important to realize," writes von Balthasar, "that the genuine saint never sees his offer to God as something beyond the norm, as a work beyond what is required." One may believe that the era of the saints is over, but it is always the era of saints until Christ returns in glory, when "the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, and . . . will wipe away every tear" (Rev 7,17) as they, like St. Gianna Molla, having “survived the time of great distress,” join the white-robed multitude.

(Photograph of St. Gianni Molla from the Vatican website)

New Mass Texts

ICEL has asked the source from which I obtained the new translation of the Credo, and all people posting Mass texts from the new Missale Romanum, to remove them. So, I pre-emptively removed the new translation of the Creed from this blog. I understand that it has all been done very nicely and courteously. Since the Missal seems to have been made public a bit early in South Africa, nobody was doing anything intentionally wrong or on the sly. So, we wait until World Youth Day in Sydney, when the Holy Father will publicly celebrate Mass in English using the new English translation of the Missale Romanum.

Bono & Tom Waits recite Bukowski

Despite Bukowski's repeated references to "the gods", this is intense stuff, not beautiful exactly, just intense. Pater Tom's chief criterion for music (as a monk he had penchant for jazz) as well as poetry was "Does it have any damn life in it?" Bukowski's poetry certainly does, life that at times is as beatific as some scenes from Kerouac's On the Road, and life as an existential horror. Of course, the 1987 film Barfly, starring Mickey Rourke and Faye Dunaway, was based on the life of Charles Bukowski.