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Archive for the ‘7 Quick Takes’ Category

— 1 —

All righty then – yesterday was a big day a round these parts. Kevin at New Advent threw up a link to the post I put up griping about Cardinal Mahony, and voila – a ridiculous number of new readers. Thanks to Kevin, and I hope at least a few of you stick around.

I— 2 —

Along that theme, here are a couple of the more helpful articles I found on this past week’s events:

Christopher Altieri, here:

The measures would at any rate have been likely to offer precious little in the way of direct address of the core problem: not so much the bishops’ failure to police their own ranks with respect to the abuse of minors and the cover-up of said abuse — appalling and egregious as that failure is — as the bishops’ dereliction of their duty to foster a sane moral culture among the clergy, high and low.

Here’s the point on which the whole thing hangs: neither Cardinal DiNardo, who in his presidential allocution said of himself and his fellows, “In our weakness, we fell asleep,” nor Pope Francis, who has called the February meeting around the theme of “safeguarding minors” or “minors and vulnerable adults,” comes close to acknowledging either the nature or the scope of the crisis.

The bishops were not merely negligent: many of them were complicit. As a body, they are widely viewed as untrustworthy. Francis appears more concerned with making sure everyone understands that he’s in charge, than he is with actually governing.

— 3 —

Msgr. Pope, on what doesn’t seem like a related point, but actually is – not only for the clergy, but for all of us – what about those imprecatory Psalms?

But there are significant omissions in the modern Breviary. This is true not merely because of the loss of the texts themselves, but that of the reflections on them. The verses eliminated are labeled by many as imprecatory because they call for a curse or wish calamity to descend upon others.

Here are a couple of examples of these psalms:

Pour out O Lord your anger upon them; let your burning fury overtake them. … Charge them with guilt upon guilt; let them have no share in your justice (Ps 69:25, 28).

Shame and terror be theirs forever. Let them be disgraced; let them perish (Ps 83:18).

Prior to the publication of the Liturgy of the Hours, Pope Paul VI decreed that the imprecatory psalms be omitted. As a result, approximately 120 verses (three entire psalms (58[57], 83[82], and 109[108]) and additional verses from 19 others) were removed. The introduction to the Liturgy of the Hours cites the reason for their removal as a certain “psychological difficulty” caused by these passages. This is despite the fact that some of these psalms of imprecation are used as prayer in the New Testament (e.g., Rev 6:10) and in no sense to encourage the use of curses (General Instruction # 131). Six of the Old Testament Canticles and one of the New Testament Canticles contain verses that were eliminated for the same reason.

Many (including me) believe that the removal of these verses is problematic. In the first place, it does not really solve the problem of imprecation in the Psalter because many of the remaining psalms contain such notions. Even in the popular 23rd Psalm, delight is expressed as our enemies look on hungrily while we eat our fill (Ps 23:5). Here is another example from one of the remaining psalms: Nations in their greatness he struck, for his mercy endures forever. Kings in their splendor he slew, for his mercy endures forever (Ps 136:10, 17-18). Removing the “worst” verses does not remove the “problem.”

— 4 —

And then a priest in Arizona…brings it:

What this does is to give those Bishops who have jelly-spines cover. How convenient to do nothing by claiming, ‘we have to be obedient to the Pope’. Well we should remind them that the Bishops are equal with the Pope in the episcopal ministry. While the Pope is first among equals, the rest of the Bishops still have their own authority and jurisdiction. They are not lacky’s of a Pope. The Letter to the Galatians clearly demonstrates that fact. The Apostle Paul, tells us in Galatians that, “he opposed Peter to his face when he was clearly in the wrong”. Paul was not challenging Peter’s authority as leader of the Church but was opposing the way in which Peter was exercising that authority, treating Gentiles and Jews differently. The US Bishops need to follow Paul’s example and challenge the Vatican and the cartel that runs it by challenging the way they exercise their authority in a way that protects them and not those who are most vulnerable. The irony here is that the Pope is blaming clericalism for the problem while at the same time his staff is acting in a most clerical way, alla Cardinal Richelieu, afraid that if the US Bishops appoint lay boards to unravel this mess they lose their power.

— 5 —

Many women saints are celebrated today and tomorrow. Let’s start with St. Gertrude:

(Also Margaret of Scotland. And tomorrow, Elizabeth of Hungary.)

Learn about her from Pope Emeritus Benedict XVI 

St Gertrude the Great, of whom I would like to talk to you today, brings us once again this week to the Monastery of Helfta, where several of the Latin-German masterpieces of religious literature were written by women. Gertrude belonged to this world. She is one of the most famous mystics, the only German woman to be called “Great”, because of her cultural and evangelical stature: her life and her thought had a unique impact on Christian spirituality. She was an exceptional woman, endowed with special natural talents and extraordinary gifts of grace, the most profound humility and ardent zeal for her neighbour’s salvation. She was in close communion with God both in contemplation and in her readiness to go to the help of those in need.

At Helfta, she measured herself systematically, so to speak, with her teacher, Matilda of Hackeborn, of whom I spoke at last Wednesday’s Audience. Gertrude came into contact with Matilda of Magdeburg, another medieval mystic and grew up under the wing of Abbess Gertrude, motherly, gentle and demanding. From these three sisters she drew precious experience and wisdom; she worked them into a synthesis of her own, continuing on her religious journey with boundless trust in the Lord. Gertrude expressed the riches of her spirituality not only in her monastic world, but also and above all in the biblical, liturgical, Patristic and Benedictine contexts, with a highly personal hallmark and great skill in communicating.

…..Gertrude transformed all this into an apostolate: she devoted herself to writing and popularizing the truth of faith with clarity and simplicity, with grace and persuasion, serving the Church faithfully and lovingly so as to be helpful to and appreciated by theologians and devout people.

Little of her intense activity has come down to us, partly because of the events that led to the destruction of the Monastery of Helfta. In addition to The Herald of Divine Love and The Revelations, we still have her Spiritual Exercises, a rare jewel of mystical spiritual literature.

….It seems obvious to me that these are not only things of the past, of history; rather St Gertrude’s life lives on as a lesson of Christian life, of an upright path, and shows us that the heart of a happy life, of a true life, is friendship with the Lord Jesus. And this friendship is learned in love for Sacred Scripture, in love for the Liturgy, in profound faith, in love for Mary, so as to be ever more truly acquainted with God himself and hence with true happiness, which is the goal of our life. Many thanks.

— 6 —

Earlier this week, I published a short story on Amazon Kindle. Check it out here:

— 7 —

We are off later today on a weekend jaunt to a place none of have ever been before – stay tuned to Instagram for more!

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It’s the Feast of the Dedication of the Basilica of St. John Lateran.

Here’s my now-17 year old on the steps back in 2006.

I have a few memories of this Basilica:

  • Our first visit, back in 2006, the stop at St. John Lateran was part of a day led for us by then-seminarian and anonymous blogger Zadok. Remember at the time, my now-almost-13-year old was a bit over a year and was being transported everywhere one someone’s back. We traded him off.  It was a great day, but exhausting as we walked and walked – and if you have been to Rome, you know that the walk between St. John Lateran and St. Mary Major is uphill…way…uphill.
  • I have often referred to the enormous statuary inside St. John Lateran, in which each of the apostles are represented, as is traditional, with the instruments of their martyrdom, St. Bartholomew depicted holding his own skin, as he is traditionaly remembered as having been flayed.
  • As interesting as the church itself is the baptistry, which is enormous.
  • We were in Rome right around Ash Wednesday, and the day we were at St. John Lateran was a Sunday, so the plaza around the church – the area around the obelisk (the oldest  Egyptian obelisk in Rome) – was filled with children dressed in costumes playing games at booths and so on – the Bishop of Rome’s church just like any other parish church during this carnevale
  • We ended up at St. Mary Major during Vespers, and there in a side chapel was Cardinal Law.
  • Back in 2012, the boys and I returned to Rome – in late November as a matter of fact.  My main memory from that trip’s visit to St. John Lateran was a rather aggressive beggar inside the church who was approaching visitors and berating them when they didn’t give – he ended up being driven out rather forcefully by security.

— 2 —

From 2008, Pope Benedict XVI:

The beauty and the harmony of churches, destined to render praise to God, invites us human beings too, though limited and sinful, to convert ourselves to form a “cosmos”, a well-ordered construction, in close communion with Jesus, who is the true Holy of Holies. This reaches its culmination in the Eucharistic liturgy, in which the “ecclesia” that is, the community of baptized finds itself again united to listen to the Word of God and nourish itself on the Body and Blood of Christ. Gathered around this twofold table, the Church of living stones builds herself up in truth and in love and is moulded interiorly by the Holy Spirit, transforming herself into what she receives, conforming herself ever more to her Lord Jesus Christ. She herself, if she lives in sincere and fraternal unity, thus becomes a spiritual sacrifice pleasing to God.

Dear friends, today’s feast celebrates an ever current mystery: that God desires to build himself a spiritual temple in the world, a community that adores him in spirit and truth (cf. Jn 4: 23-24). But this occasion reminds us also of the importance of the concrete buildings in which the community gathers together to celebrate God’s praises. Every community therefore has the duty to carefully guard their holy structures, which constitute a precious religious and historical patrimony. For this we invoke the intercession of Mary Most Holy, so that she might help us to become, like her, a “house of God”, living temple of his love.

— 3 —

Tomorrow is feastday of St. Leo the Great.  Here’s a good introduction to this pope from Mike Aquilina.

The Tome of Leo on the nature of Christ.

He’s in The Loyola Catholic Book of Saintsunder “Saints are People who are Strong Leaders.”

amy-welborn2

— 4 —

From the Catholic Herald – “A visit that confirmed all my prejudices about England’s protestant revolution:”

Norfolk, I discovered, is full of suppressed Catholicism; every field seems to contain a ruined abbey, every house a priest hole. The most impressive hideout is in Oxburgh Hall, home to the recusant Bedingfields. It’s an assault course: you have to lower yourself down a trapdoor right onto your bottom, slide along the floor beneath a sunken wall and then pull yourself up the other side into a tiny cell with a wooden bench.

Coming out again, backwards, is even harder. How many arthritic clerics went down that hole and never returned? As I squeezed myself into the cell, I imagined finding there a couple of priests from the 1500s, covered in cobwebs, drinking tea. “Is the Reformation over yet?” they ask.

Sometimes it amazes me that English Catholics don’t get angrier about all of this: the desecration of the faith was appalling. What remains of Castle Acre Priory gives visitors an impression of what was lost. A giant Norman religious establishment that housed perhaps 30 Cluniac monks, its enormous west front still stands in tall weeds, almost intact, and the foundational outline of the rest is clear enough that you can trace the nighttime run from dormitory to latrine.

— 5 —

From Crisis: “Recognition for a Much-Neglected English Catholic Artist:”

Dilworth maintains David Jones was a British original: sui generis. Perhaps that is why Jones is also neglected today. Even those interested in English poetry of the twentieth century will have rarely read his work—at best a cult figure for a few. And yet Dilworth argues that Jones’s place is with the greatest literary exponents of the modern era—Joyce, Eliot and Pound. Dilworth concludes his biography claiming that Jones “may be the foremost British [literary] modernist” and that his “creative life is probably the greatest existential achievement of international modernism.” These claims are especially interesting given Jones’s heartfelt and overt Catholicism, a trait clearly evident throughout his work, and, thanks to this biography, no doubt one that will be investigated further in the years to come.

— 6 —

If you do Twitter, check out the account and the hashtag: Before Sharia Spoiled Everything. 

— 7 —

And well…this is actually happening:

 It appears that there will be a Breaking Bad movie, but it is unclear what role that the one who knocks will have in it, according to the man himself.

Bryan Cranston, who claimed four Emmys for his performance as chemistry-teacher-turned-meth-lord Walter White in AMC’s critically worshipped drama, has confirmed that a Breaking Bad movie is happening, though he revealed that even he was in the dark about the details.

“Yes, there appears to be a movie version of Breaking Bad, but honestly I have not even read the script,” Cranston told Dan Patrick on The Dan Patrick Show. “I have not gotten the script, I have not read the script. And so, there’s the question of whether or not we’ll even see Walter White in this movie. Ohhhhh! Think about that one.”

I trust Vince Gilligan and Peter Gould to do right by this. There is no way they’d tackle it if they didn’t have a clear vision.  People had doubts about a BB spin-off, but Better Call Saul is quite a different show from Breaking Bad and just as good, in its own way (and some say – even better.)

I say….

Gus-Fring-Wants-You-To-Do-It-On-Breaking-Bad

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Very short takes this week. Look back over the course of the week for more posts on various things. Remember – if you’re thinking a lot about saints this week – as you might be – consider looking at my saints books, listed here. 

I don’t have many of those on hand here, but what I do have are loads of copies of the Bible Stories book and the Signs and Symbols book – as well as the Book of Days. If you’re starting to think Christmas gifts….check it out. 

— 2 —

So let’s get going with random articles on random subjects. Perhaps something will catch your interest. First, the secret lives of composers who work in trades:

I still have time to write. The same hours I had set aside when I was working my old side gig are as available now as they were before. I also find the creative juices get flowing during moments of solitude at work. I once experienced a wonderful creative rush while driving a truck through a mountain pass and had to immediately pull over and jot some sketches down. Many people say that the hours in the trades are long, and they sometimes are. But one of the benefits is that when I hang up my hard hat, I hang up the stress of my job with it. My work doesn’t follow me home. Instead, I go to choir practice, I open up a copy of The Well Tempered Clavier, I get out a pencil and some manuscript paper and dash some squiggles that will hopefully one day become something memorable.

Initially, I might have been resistant to heading into the trades because I was worried I would be giving up on music and my composition career would end with a resounding thud of failure. I was wrong. The only way you fail at art is if you stop doing it. There’s no reason a composer can’t be a plumber or an electrician instead of a teacher. All you have to do is keep writing.

— 3 —

John Taylor Gatto passed away this week. He was an essential critic of American education and an inspiration for many educational reformers, including those in homeschooling/unschooling. 

— 4 —

All of sudden this week, everyone was an expert on the 14th amendment!

Well, the good thing is that at least a lot of people got interested in learning more about the issue of birthright citizenship. If you want a balanced look at the issue, I can’t think of a better place than this lengthy article. 

The existing rule of unrestricted birthright citizenship has a number of advantages, as noted above. But it also opens the door to some practices (perhaps most notably, the various forms of “birth tourism”) that provocatively violate the consent principle at the heart of democratic government, as well as create perverse incentives for illegal entrants and overstays.

Altering the rule of birthright citizenship can be undertaken by congressional statute, as we have argued. But what kind of change would be reasonable? One of us (Schuck) has proposed a reform that promises to achieve a better combination of advantages and disadvantages. In place of automatic birthright citizenship, we could substitute retroactive-to-birth citizenship for the U.S.-born children of illegal-immigrant parents who demonstrate a substantial attachment to, and familiarity with, this country by satisfying two conditions: a certain period of residence here after the child’s birth, and a certain level of education of the child in our schools. (In almost every case, of course, the two conditions will overlap, and the schooling will assure at least a minimal level of proficiency in English and knowledge of American history and society.)

Reasonable people can differ about what the qualifying periods of residence and education should be, whether those periods must be continuous, and other conditions. (Australia’s 2007 citizenship law, for example, abolished birthright citizenship while creating an exception for a person “ordinarily resident in Australia throughout the period of 10 years” beginning at birth.) In Schuck’s view, completion of eighth grade should suffice for this limited purpose. Certifying compliance should be administratively simple. And during the interim period, the individual should have the legal status of presumptive citizen, with all of the attributes of citizenship for individuals of their age. The parents’ status would remain the same as under current law unless they can gain legal status through an expanded legalization program or otherwise.

One can easily imagine objections to this reform, especially by those who categorically reject birthright citizenship for this group on grounds discussed above. But two answers to such objections are compelling in our view. First, whether Americans like it or not, these children are now legal citizens at birth. The question, then, is whether an over-inclusive status quo should be retained. Second, the normative objections to their citizenship — that their connection to our country is imposed without our consent and is often adventitious, transient, and insubstantial — would be met by the proposed reform, whose enactment would provide the requisite consent to, and conditions for, their citizenship.

To be sure, the current climate presents the danger that political deliberations over any changes to current birthright-citizenship practices might lead to policies of heightened deportations of otherwise-law-abiding long-term residents, and of reduced legal immigration. We oppose both of these policies. But because controversies over immigration and birthright citizenship have only grown in recent decades and are likely to intensify further, we believe that the quest to find reasonable, humane compromises on these vital topics is more urgent than ever.

— 5 —

And what about that stupid “youth” Synod? Yeah, that. A couple of good (if by “good” you mean…”I agree with them” – but isn’t that always the way it is?) pieces that summarize what happened and what might happen and what It Means.

From Australian Archbishop Anthony Fisher:

Did you sense that people who were advocating more tradition and orthodoxy, like the Africans, were shut down, perhaps?

No, I don’t think it was just the more traditionally minded who were shut down: We all were. The fact was that after our initial short speeches, it was almost impossible for bishops to get a hearing again in the general assembly.

 

Even in the free discussions?

The free discussions were very few, usually in the last hour of a very long day. On at least one occasion, that time was taken up almost completely by speeches from ecumenical representatives. On other days, various announcements intruded. And when free discussion did happen, only cardinals and youth auditors were heard; no bishops at all. You got your little speech at the start, and that was about it, when it came to the general assembly.

— 6 —

From Christopher Altieri:

In fairness to Francis, he’s been clear and fairly consistent with regard to himself and his habits and his tastes, right from the start. From his shoes (he has a guy back in B’Aires) to his decision to live in the Domus Sanctae Marthae (he likes being around people) to his habit of standing in the lunch line and chatting with people (he likes it that way), he’s been frank: he’s an old dog, unable and uninterested in learning new tricks — and as a leader, his established mode of leadership is a mercurial one that flies from extreme micromanagement to extreme laissez faire and rarely pauses anywhere in between.

His lieutenants and mouthpieces, however, promised an almost Aquarian age of transparency, listening, and participation: in a word, that the governance of the Church would finally be horizontal.

When Pope Francis promulgated the Apostolic Constitution, Episcopalis communio — the special law controlling the Synod of Bishops — one thing was clear when it came to the issue of any synod assembly conducted under the new legislation: the Pope would be in charge. As far as any final document on Francis’s watch is concerned, that meant the Synod Fathers would end up saying whatever this Pope will have decided to say they said:

If the new document makes anything clear, it is that Francis — whose “synodal” approach to governance has been the subject of much discussion — meant what he said when he told the participants in the III Extraordinary General Assembly of the Synod of Bishops that “synodality” means being with Peter, and that “being with Peter” means being under him. How “synodal” is the Church Francis envisions? One short answer might be: as synodal as Peter says it is.

So, there has been transparency. At any rate, folks have what they were promised. Assured they’d be able to take their place, the bishops have now learned what that place is, and been instructed to assume the position. The vast majority of the laity don’t care much what the Church’s hierarchical leadership have to say about young people anyway, certainly not in the present circumstances of massive and daily burgeoning global crisis that has left the credibility of the worldwide episcopate in tatters, from the Pope down to the last auxiliary.

When it comes to “synodality”, not even the professional Catholic scribbling and chattering class could manage more than perfunctory frustration on behalf of the bishops, who were happy to roll over.

On Friday afternoon, with only a few hours left to read the draft, account for the modi — proposed amendments — and finish the document, the synod fathers repaired to a makeshift theatre to watch a talent show the young people organised for them. As one Vatican official quipped to me on Friday afternoon, “They’re not taking this seriously.”

— 7 —

And then, George Weigel:

None of this contributes to comity or collegiality; and whatever “synodality” means, it isn’t advanced by such boorish behavior. The cardinal’s aggressive stubbornness is also an insult to bishops who are every bit as much successors of the apostles as Baldisseri, but whom he nonetheless treats as if they were refractory kindergarteners, especially when they insist that they know their situations better than Baldisseri does (as on the abuse crisis). If Pope Francis is serious about making the Synod of Bishops work better, he will thank Lorenzo Baldisseri for his services and bring in a new general secretary—right away.  

After the Exhaustion

The Synod process seems designed to wear everyone down, thus making it easier for the Synod’s mandarins to get their way. So it’s not surprising that there’s a sense of deflation at the end of Synod-2018. There are also more than a few worries about how the Church is going to weather the rough seas into which it is being steered. Still, there was some very good work done here this past month. New networks of conversation and collaboration were built. Nothing completely egregious got into the Final Report, thanks to some hard and effective work. New Catholic leaders emerged on the world stage.

And there were, as always, many experiences of fellowship, and the grace that flows from the Holy Spirit through solidarity in a great cause.  In that sense I’ve been glad to have been here. And like others, I suspect, I’m grateful that Synod-2018 has given me a clearer understanding that business-as-usual is not an adequate model for the next months and years of Catholic life.

 

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Well, this has been a week. For those of you just now popping in since last Friday – we spent last weekend in NYC – report here.

Since, we’ve had school, orthodontist, a daughter needing to be taken to the airport at 4:30AM to travel to job interviews, the beginning of basketball practice, which has necessitated some juggling of music lessons, music lessons, and now a day off of school for teacher conferences.

Plus, it actually feels like fall, which means I actually feel like cooking again.

As for me: I didn’t get a ton of reading done this week – only the autobiography of St. Anthony Mary Claret – which I wrote about in several posts on Wednesday (just click backwards for those) and the beginnings of a couple of books – one novel and one historical study. More on those next week, once I finish.

Writing? I finished – I think – the “short” story I’ve been working on for a very long time. It’s over 7K words, which is not unheard of for a so-called “short” story, although the fact that most of my books run around 25k books – just a little more than triple that – does give me pause.

What will become of that story? I have a competition in mind to which I am probably going to submit it, but if I don’t – I will publish it on Amazon Kindle.

— 2 —

I had really not been aware of how much space that story had been taking up in my head until I finally settled on a last sentence and pressed the period key, and then “save.” My brain immediately felt 80% emptier (that might be a bad thing…)

BTW – I’ll be Living Faith on Sunday. Go here for that. 

— 3 —

Halloween’s coming, and wow does it feel great to be past all of that. Sort of like the feeling a post-menopausal woman gets in walking past the feminine hygiene aisle or the parent with no babies in the present or future gets while walking past the diapers.

Been there, done that. 

I mean – one of them will go out trick-or-treating with some friends, I think, but dressed as what? Don’t care, and it’s his job to figure it out. We have had very few trick-or-treaters over the past couple of years, so I’ll just get one bag this year  – and this time, I’ll get a bag of something everyone here actually likes, so the leftovers don’t sit in a bin in the kitchen for…a year.

There will be no lack of commentary on Catholics n’ Halloween – because there never is – but perhaps your most efficient course of action on this score will be to head over to CWR and read Tom McDonald:

— 4 —

Allhallowtide is actually a kind of triduum: three days of commemoration that includes All Hallows Eve (October 31, shortened Hallowe’en), All Saints Day (All Hallows Day, November 1), and All Souls Day (November 2). As with other major feasts, celebration of All Saints Day begins on the vigil, which is why secular culture celebrates Halloween on the night of October 31st, but then does nothing on the actual feast days that follow.

Halloween is a Christian holiday. Some Celtic neo-pagans and fundamentalist Christians claim the Church simply took over the date for a pagan festival of the dead and all its trappings. False. The current dates fall on a harvest festival called Samhain by the Celts, but there is no indication that Samhain was a festival of the dead. It simply marked the end of the harvest season. Festival days were often regarded as liminal time in which the veil between the material and spiritual worlds are considered thinner, but elaborating this into a festival of the dead on par with those found in other ancient pagan belief systems is more than than the textual evidence can support. Since we have no pre-Christian records of its observation, claims about about its observation are speculative.

Bede calls November Blod-monath (Blood Month), which sounds promising. However, the real meaning is mundane: it was the time surplus livestock were slaughtered to save fodder for the long winter. Otherwise, Bede attaches no significance to the season.

— 5 —

I’ll be posting more on this and All Saints/Souls days next week, of course, but in looking to see if the Clerk of Oxford had posted anything on Halloween, I ran across this interesting post on English churches and saints’ shrines:

This is the season of All Saints, Hallowtide, and it seems a fitting time to post a collection of pictures on a theme I’ve been interested in for a while: how English cathedrals and major churches today choose to represent their pre-Reformation history, and especially the history of the medieval saints whose shrines they once housed. In the Middle Ages, these shrines were integral to the life, history, and physical shape of these cathedrals, a tangible embodiment (in every sense) of their shared spiritual life and their collective identity as a community. As at Winchester, these shrines were usually in a prominent and central position in the church, close to the high altar, and the history of most cathedrals was inextricably bound up with the saints whose relics they preserved, who might be their founders, early leaders, or the nucleus around which the community originally grew. The saint was both literally and metaphorically at the heart of the cathedral, and to remove them created a huge gap. When these shrines were destroyed, it left an absence in more ways than the loss of the saint’s holy ‘rotten bones’.

A number of churches today choose to acknowledge and commemorate that absence, and as a medievalist I’m interested in the different ways they find to do that. This post is a brief journey through the shrines of some of England’s medieval saints – or rather, the empty spaces which those shrines once occupied.

Some of these churches are among the oldest surviving institutions in England, with more than a thousand years of tumultuous, yet essentially unbroken continuity, and their saints and their medieval history of pilgrimage are an unavoidable part of their story – unless they are prepared to ignore the first six or seven centuries of their history, and often their own foundation-story, these churches have to find some way of telling that story to visitors. 

Get ready:

— 6 —

This is amazing and beautiful (as seen on Facebook)

Staged paintings / paintings:
1. The burial of Christ / the entombment of Christ
2. O êxtase de María Magdalena / Mary Magdalen in ecstasy
3. the crucifixion of Saint Peter / crucifixion of Saint Peter
4. A decapitação de João Batista / Beheading of John the Baptist
5. Judite decapitando Holofernes / Judith beheading Holofernes
6. The flagellation of Christ / Mikko of Christ
7. the martyrdom of saint Matthew / the martyrdom of saint Matthew
8. The Annunciation
9. Rest on the flight to Egypt / rest on the flight into Egypt
10. Narcissus / Narcissus
11.: the resurrection of Lazarus
Saint Francis of Saint Francis of Assisi in ecstasy
13. Baco / Bacchus

— 7 —

All right, as Queen of the Local Educational Field Trip, I cannot believe that after doing this for years now, researching my eyes out, scouring the southeast for day trips hither and yon – I missed the paper museum!

The museum was founded in 1939 at the Massachusettes Institute of Technology by paper expert and collector Dard Hunter, who came from a family of printers and was a follower of the American Arts and Crafts Movement in the early 20th century. Considered one of the preeminent papermakers and printers of his age, his work has been featured at the Smithsonian and the New York Public Library.

The museum was revived in 1989 and moved to Atlanta, where today it is located at the Renewable Bioproducts Institute at Georgia Institute of Technology. 

(Not kidding – it looks very good – on the Georgia Tech campus, for heaven’s sake.)

Speaking of Atlanta – I am hoping we can see Yayoi Kusama’s Infinity Mirrors exhibit at the High Museum. It’s going to be there for three months, and all the regular tickets have already sold out. They are going to make a hundred tickets available every day, first come first serve in the mornings. I’ll wait until Christmas break and see if we can do it.

Photo taken inside a Yayoi Kusama Infinity room filled with black and yellow spotted pumpkins reflected in mirrors.Image result for infinity mirrors high museum

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You must have sincere affection for the Savages, looking upon them as ransomed by the blood of the son of God, and as our brethren, with whom we are to pass the rest of our lives.

Today is the feast of the North American Martyrs. I have a post here, and I encourage you to go over and read it, and take special care to read St. Jean de Brebeuf’s instructions to his missionaries for how to minister to the Hurons.

There is so much nonsense tossed about more or less constantly about the…well, about almost everything having to do with the Church. So many straw men, so many mischaracterizations of the past, so much selective remembering and so much obsession with a few hobbyhorses that, honestly, aren’t anywhere to be found in the Gospel or the greater Tradition.

So, yes, contrary to what you hear these days, accompaniment and going to the peripheries is not something that Catholics only recently discovered, and that thanks to Pope Francis. I mean – be logical. How could the Gospel be spread through the whole world if, you know, these women and men weren’t all about going to the peripheries? 

So yes. Read what St. Jean de Brebeuf had to say hundreds of years ago:

You must bear with their imperfections without saying a word, yes, even without seeming to notice them. Even if it be necessary to criticise anything, it must be done modestly, and with words and signs which evince love and not aversion. In short, you must try to be, and to appear, always cheerful.

 

— 2 —

Last night, my youngest son and I attended a lecture in a nearby brewery given by one of our local academic stars, Dr. Sarah Parcak, who has won wide recognition for her work in satellite archaeology. She spoke about her citizen scientist initiative, which she funded from the million bucks she was awarded by the TED initiative:

GlobalXplorer° is an online platform that uses the power of the crowd to analyze the incredible wealth of satellite images currently available to archaeologists. Launched img_20181018_184055by 2016 TED Prize winner and National Geographic Fellow, Dr. Sarah Parcak, as her “wish for the world,” GlobalXplorer° aims to bring the wonder of archaeological discovery to all, and to help us better understand our connection to the past. So far, Dr. Parcak’s techniques have helped locate 17 potential pyramids, in addition to 3,100 potential forgotten settlements and 1,000 potential lost tombs in Egypt — and she’s also made significant discoveries in the Viking world and Roman Empire. With the help of citizen scientists across the globe, she hopes to uncover much, much more. This is just the beginning. With additional funding, Dr. Parcak aims to revolutionize how modern archaeology is done altogether, by creating a global network of citizen explorers, opening field schools to guide archaeological preservation on the ground, developing an archaeological institute, and even launching a satellite designed with archaeology in mind.

Pretty great stuff!

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Has anyone watched the PBS This American Experience about Eugenics? I’m wondering how honestly it grapples with the fact of the association between Progressivism and eugenics. 

— 4 —

The NY Post looks at homeschooling New Yorkers. 

By the way, I’ve started dipping my toe back into that world. We’re definitely home/roadschooling at least the first year of high school here, so let those rabbit trails begin again…..

Oh, and here’s another article from City Journal:

Maleka Diggs didn’t intend to homeschool her children. She and her husband, along with their two young daughters, moved to an apartment in a sought-after Philadelphia neighborhood with top-rated public schools. But when Diggs took her older daughter to kindergarten registration, bringing the necessary paperwork to prove residency and eligibility, the school principal didn’t believe that she lived where she did and made disparaging remarks, including asking if coupons paid her rent. “I was angry and hurt,” she recalls, “but it was the best day because it was the beginning of my journey toward homeschooling.”

She quit her job in corporate America and began replicating school at home. She was determined to create a rigorous academic environment for her daughters, complete with worksheets, cubbies, and bells, but the rigidity began to strain the mother/daughter relationships and to hinder learning. She began exploring self-directed education, avoiding the teach-and-test model of schooling in favor of interest-led learning. Today her daughters, now 13 and 11, learn in and from the city, becoming immersed in the vibrancy around them. Her older daughter leads a book group for tweens and teens and is starting a business based on her talent for cooking. Her younger daughter plays Brazilian drums in an adult ensemble group. Diggs has launched the Eclectic Learning Network to create connections among city homeschoolers and to partner with local organizations and businesses to offer homeschooling programming. “My mission is to build community one family at a time,” she says.

From the same author, Kerry McDonald (who has a book coming out next year on unschooling) – a look at compulsory education laws:

Without the state mandating school attendance for most of childhood, in some states up to age 18, there would be new pathways to adulthood that wouldn’t rely so heavily on state-issued high school diplomas. Innovative apprenticeship models would be created, community colleges would cater more toward independent teenage learners, and career preparation programs would expand. As the social reformer Paul Goodman wrote in his book New Reformation: “Our aim should be to multiply the paths of growing up, instead of narrowing the one existing school path.”

In his biography of Horace Mann, historian Jonathan Messerli explains how compulsory schooling contracted a once expansive definition of education into the singular definition of schooling. Indeed, today education is almost universally associated with schooling. Messerli writes: “That in enlarging the European concept of schooling, [Mann] might narrow the real parameters of education by enclosing it within the four walls of the public school classroom.”² Eliminating compulsory schooling laws would break the century-and-a-half stranglehold of schooling on education. It would help to disentangle education from schooling and reveal many other ways to be educated, such as through non-coercive, self-directed education, or “unschooling.”

Even the most adamant education reformers often stop short of advocating for abolishing compulsory schooling statutes, arguing that it wouldn’t make much difference. But stripping the state of its power to define, control, and monitor something as beautifully broad as education would have a large and lasting impact on re-empowering families, encouraging educational entrepreneurs, and creating more choice and opportunity for all learners.

 

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You know how some cities have great old train terminals? A lot of them seem to be called Union station or something close. Well, Birmingham used to have a grand old structure like that. Used to.  But in our version of the Penn Station tragedy – but without quite as much protest – it was torn down. Here’s the story, in case you’re interested. And take a look. Sigh.

Unbelievable.

— 6 —

I’m proud to announce that The Loyola Kids Book of Bible Stories was awarded a silvermedal in the religion category of the Moonbeam Awards:

Launched in 2007, the awards are intended to bring increased recognition to exemplary children’s books and their creators, and to celebrate children’s books and life-long reading. ….

Creating books that inspire our children to read, to learn, and to dream is an extremely important task, and these awards were conceived to reward those efforts. 

Reminder: The Loyola Kids Book of Bible Stories is structured according to the liturgical year, and the stories are retold within a Catholic, liturgical paradigm. So if you’re looking for Advent devotional reading – you might consider adding this!

(It’s available at any Catholic bookseller of course, but I do have copies here as well.)

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Heading to NYC later today…keep up with the shenanigans on Instagram, especially Stories. 

 

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The big news down here was of course, Hurricane Michael. We were well out of the way of anything except some clouds, but of course the Gulf shore is “the beach” for this part of the country. We’ve never actually been to Mexico Beach, but many people do spend time in that area – and of course many live down there and have seen their lives turned completely upside down in this devastation. I can’t see how an area recovers from this.

Before and after photos here.

 

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Reading: A couple of days ago, I read the novel The Last Cruise by Kate Christensen. I had read her The Great Man and thought it was just okay – but this was on the new books shelf at the library, it vaguely appealed to me, and I wanted to have a real book on hand to read one evening as a prophylatic against the temptation of screens, so there you go.

Like the other – it was okay. It kept my interest, and I enjoyed reading about food – from one of the ship’s chef’s perspective – and music, from the perspective of an aging Israeli musician on board. In fact, both of those subplots – about the Hungarian sous-chef trying to figure out his path – and the string quartet composed of one woman and three men, all elderly and all veterans of life in Israel during its formative years, including military service – were absorbing enough. But the rest of the characters were too lightly sketched or too (surprisingly) stereotypical representatives of ethnic groups. I thought she could have done a lot more with the setting and bigger theme – this “last cruise” is on a smaller cruise ship being retired after this voyage, a ship that enjoyed its heyday in the 50’s and 60’s , and the voyage was themed to be a retro celebration of all of that. There was also just a bit too much busy-ness in the plot and honestly, the main female character (not the musician) wasn’t interesting at all.

A lot of readers on both Amazon and Goodreads hate the ending – and so I was prepared to hate it, too, but…I didn’t. When you have a book set on a ship, you’ve got a ready-made metaphor for Life right there, and it just seemed to me that the ending was, if not emotionally satisfying, true to the way that life goes, all of us knocking about on this ship, subject to uncontrollable forces, doing what we can, be surprised by each other along the way.

Some reader-reviewers say that the end is too much like the climax of The Perfect Storm, but since I’ve neither read nor seen it, I can’t speak to that.

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Well, we’ve got some canonizations this weekend, don’t we? Romero I get of course, but Paul VI? Really? Well, I take that back. Since I have no illusions about ecclesiastical politics and ideological agendas, sure, I get the push to canonize Paul VI. But…yeah. Tell me about all the popular devotion to Paul VI out there. Anyone? Anyone? Bueller?

/cynicism.

Well, that’s not honest because my cynicism is never off. Sorry.

Anyway, more important than my snide remarks are the lives of the five other saints being canonized today. Here’s a report.

Blessed Nunzio Sulprizio was born in Pescosansonesco (Italy) on 13 April 1817 and died in Naples (Italy) on 5 May 1836. He was beatified by Pope Paul VI on 1 December 1963.

Blessed Francesco Spinelli, diocesan priest and Founder of the Institute of the Sister Adorers of the Blessed Sacrament, who born in Milan (Italy) on 14 April 1853 and died at Rivolta d’Adda (Italy) on 6 February 1913.

Blessed Vincenzo Romano, diocesan priest, who was born at Torre del Greco (Italy) on 3 June 1751 and died there on 20 December 1831.

Blessed Maria Caterina Kasper, Foundress of the Institute of the Poor Handmaids of Jesus Christ who was born on 26 May 1820 in Dernbach (Germany) and died there on 2 February 1898.

Blessed Nazaria Ignazia March Mesa (in religion: Nazaria Ignazia di Santa Teresa di Gesù), Foundress of the Congregation of the Misioneras Cruzadas de la Iglesia Sisters who was born in Madrid (Spain) on 10 January 1889 and died in Buenos Aires (Argentina) on 6 July 1943.

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Samford University, a local Baptist institution, is hosting a conference at the end of the month – on teaching Dante. 

In a 1921 encyclical marking the 600th anniversary of Dante’s death, Pope Benedict XV praised the great Florentine poet as “that noble figure, pride and glory of humanity.” Few writers have shaped the Christian intellectual tradition and imagination more than Dante, this noble figure whose work stands between two worlds, embodying the creative genius of the Middle Ages while anticipating and shaping the Renaissance to come. “Teaching Dante” will bring together more than thirty scholars from across the disciplines to explore effective strategies for introducing a new generation of students to Dante’s achievement and influence.

Hopefully, we’ll get to the free lecture, by Notre Dame’s Theodore Cachey, called “Mapping Hell.”

— 5 —

Next Monday is the feast of St. Teresa of Avila. She’s in The Loyola Kids’ Book of Saints, and Loyola has a very readable excerpt here 

(If you would like to read a pdf version, click here.) 

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St. Ignatius of Antioch coming up, too – October 17. Go here to prep for that!

— 6 —

If you don’t come here regularly during the week, check back a few days to the big post I did on our long weekend trip to the Kansas City area. 

 

More travel coming fairly soon: to NYC this time, so stay tuned here and to Instagram for that.

Just a reminder: if you cast your eyes up the screen a bit, you see a couple of tabs up there – and they will take to pages with blog posts focused on those topics: homeschooling and travel. The travel page isn’t complete, but I’m getting there.

Also – I’ve posted some more general interest posts of old to the Medium site. 

 

— 7 —

Coming soon: Posts on Better Call Saul and Ross Douthat’s To Change the Church: Pope Francis and the Future of Catholicism, which I read on the plane to Kansas City.

Hopefully, early next week.

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Heading out for the long weekend, but the weather indicates that rain is going to be a feature of our location, so here’s hoping I do more than sit on a runway on Saturday. As per usual, check Instagram, especially stories, for updates.

 — 2 —

I’ve blogged almost every day this past week about one thing or another, so just click backwards for some more of this kind of thing if you like. In particular, you might be interested in yesterday’s posts on St. Francis of Assisi.

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Today’s the feastday of St. Faustina, who’s in the Loyola Kids Book of Heroes. 

 

 

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Every other day or so I offer a digest of what I’m reading, watching, listening to and so on. I’ve not read any books since yesterday, but I did read this article – which you should be able to access if you’re interested – on the collapse of early 19th century religious orders in Peru. 

For many years, the sudden collapse of the major religious orders in Peru shortly after independence has interested this author. For the religious orders, Lima had been what it was for the viceroy: the center of the organizational structure for most of the continent with the stately conventos and lavishly endowed churches to attest to the importance of that position. Yet, within a relatively short period, 1826-1830, the grandeur faded and the power disappeared. Why?

And even if you’re not interested…I’ll tell you what interested me. First the tone of the article – published in 1982 and written by Antonine Tibesar, a Franciscan friar and historian – deeply scholarly, but refreshing in its (not surprising) deep understanding of religious life from the inside. Secondly – well, the history – a good thing, since it’s an article about history. What Tibesar is asking is just what the title suggests: in the early 19th century, religious orders collapsed in Peru. Why? Well, the simple and obvious answer is that the Spanish government had been sporadically, but intensely determined to secularize religious orders (that is put the orders out of business and require any man or woman who sought to remain a priest or nun to prove they had a means of support and place themselves under the control of a bishop) and that drive made its way over to the newly independent Peru.

There were other shenanigans, which I can’t quite parse out, perhaps because I’m tired. But in the end, Tibesar blames other religious as much as he does the secular governments for the capitulation.

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And I only go on as long as I have about this as a reminder of the complexities of religious history: that if Catholicism is struggling in Europe and South America – well, it has been struggling, off and on, in often profound ways – for centuries.

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A couple of local churchish notes. First, the rector of our Cathedral has made available a booklet he’s put together about baptism in the Extraordinary Form – which is happening more and more down here.  You might find it interesting and useful. 

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Secondly, the Church in Russellville, Alabama is experience tremendous growth, people-wise, and needs a building to match. Here’s more at our rector’s blog about it, plus a video about the parish. 

The Servant of God Fulton J. Sheen made a great deal of money through his work on television and the talks and special media appearances he did besides. But one of the (surprising?) things we discover upon studying his life is that not only did he donate most of his earnings to the missions, but he also used some of his funds to build churches in poor areas — including in the South. There are churches in Alabama that were built by Archbishop Sheen! In spite of the celebrity he enjoyed, he lived rather frugally and was quite generous where it mattered the most.

I am not aware of a Fulton Sheen-like person who might help with this current project and great need, but it is similar in scope.  In the small town of Russellville, Alabama(pop. approx. 10,000), there is the parish of the Good Shepherd. Or as many of its parishioners know it — “Buen Pastor”. The town has a large population of Hispanic immigrants, many of whom work in the area chicken processing plants (maybe in the past you’ve eaten some chicken that met its fate in Russellville!). In the past, the church was built with great support from Filipino immigrants. With some exceptions, the Catholic population in Russellville has long had a large immigrant component.

The current church seats 200. Each Sunday, Fr. Vincent Bresowar, its pastor, has to put out chairs wherever he can find the space. Under his good leadership the parish has grown. But he is only one priest: he could add more Masses to accommodate the growing community, but priests are only supposed to say so many Masses per day (basically, two Monday-Saturday and three on Sunday, max). Fr. Bresowar routinely has to go over the “legal limit” to accommodate his community. He generously does so — but celebrating so many Masses wears down a priest. I know this from experience.

What they need in Russellville is a new and larger church. Fr. Bresowar has purchased an adjacent property to ensure sufficient space for the new church and a real parking lot that begins to accommodate the crowds. He has had a local architect design a building that actually looks like a church and he has employed a great consultant to help with the interior decoration. Cutting every possible corner while also recognizing that a church building is built first of all for the glory of God, Fr. Bresowar has come up with a plan that will cost in the ballpark of $2.5 million.

Bishop Robert J. Baker, in consultation with the College of Consultors of the Diocese of Birmingham, has approved a Capital Campaign so that Fr. Bresowar and parishioners may begin in earnest to raise the needed funds. Remember: this is a primarily immigrant community. They are very resourceful people and will do their part. But they are not pulling in large salaries. They are open to life and have numerous families. They are often helping their families in their home countries, who live in destitution. Some of them will be able to give “in-kind”, helping with the construction and finishing. They will host many fundraisers. But in the end, we need to go outside this community to raise the money needed.

 

— 7 —

Finally, from the Catholic Herald  – Michael Duggan on Patrick Leigh Fermor’s glimmers of religion:

Leigh Fermor was full of admiration and respect for the role that the monks of the West had played in history, for the centuries in which they were the only guardians of things he loved: literature, the classics, scholarship and the humanities. He also found that the company of the small number of living monks‎ he was permitted to speak with was like the company of any civilised, well-educated Frenchmen “with all the balance, erudition and wit that one expected, the only difference being a gentleness, a lack of haste, and a calmness which is common to the whole community”.

More profoundly, he also came to appreciate the role of monasteries in what is sometimes called the economy of salvation. It was their belief in the necessity and efficacy of prayer – “a principle so utterly remote from every tendency of modern secular thought” – that explains the sacrifices these men made. Vows embracing poverty, chastity and obedience were destined to smite “all fetters that chained them to the world, to free them for action, for the worship of God and the practice of prayer; for the pursuit, in short, of sanctity.”

Leigh Fermor smiled at the fact that the monastic habitat should prove “favourable to ambitions so glaringly opposed”: his ambition, on the one hand, to get a book finished and his publisher off his back, and, on the other hand, the ambitions of the monks. These men, he found, could still embark on those “hazardous mystical journeys of the soul” which culminate in “blinding moments of union with the Godhead”, the very inkling of which, “since Donne, Quarley, Herbert, Vaughan and Traherne wrote their poems, has drained away from life in England”.

In the Introduction to A Time to Keep Silence, Paddy grappled briefly with the question of what his experiences inside the monastery walls might ultimately signify. He wrote that he was profoundly affected by the places he described. Though unsure about what his feelings amounted to, he was convinced that they were “deeper than mere interest and curiosity, and more important than the pleasure an historian or an aesthete finds in ancient buildings and liturgy”. In monasteries, he found “a state of peace that is unthought of in the ordinary world”. Describing himself as no stranger to “recalcitrance or scepticism or plain incapacity for belief”, he implies nevertheless that he had been the beneficiary of a “supernatural windfall”.

In the end, Paddy never fully cashed in this windfall. A Time to Keep Silence was published in 1957, but there were to be no more books on an exclusively religious theme. His life (a quite extraordinary one, in ways I have barely touched on here) was filled with many different interests, pleasures and friendships, some of which would have thrown up serious obstacles to any burgeoning Catholicism.

He had an open relationship with his wife, Joan Rayner, who was also a committed atheist.  While he stayed on in Rome to witness (and “swoon” at) the coronation of Pope John XXIII in 1958, his primary reason for being in the Eternal City in the first place was to conduct an affair with a young divorcee.  Three pages of A Time to Keep Silence are devoted to the conflicts and mysteries of chastity.

I am speculating, of course, but perhaps Leigh Fermor’s temperament – that old, latent religious mania – sometimes led him back towards the threshold of belief, only for his appetites to lead him away again, down the path of least resistance, garlanded with pleasures, adored by friends and lovers, and adoring them in return.

Many of us know some version of this dilemma.  We need a strong motive to turn our backs on the worldly delights which converged on Patrick Leigh Fermor like iron filings on a magnet, in favour of the less certain rewards that emanate from spiritual dread and spiritual joy.  As Artemis Cooper has pointed out to me, Paddy (unlike, say, Evelyn Waugh or Graham Greene) “could live without answers to the big questions: what am I doing here, why is there evil in the world, what has God got to do with it.  These big themes didn’t preoccupy him much.”

To those who’ve read the books and letters, this observation has the ring of truth.  But could it be that Patrick Leigh Fermor was able to live a life seemingly unpreoccupied by God because of the knowledge that he had acquired at first-hand in places like Saint Wandrille and La Grande Trappe?

This was the knowledge that, all the while, in those monasteries scattered across the West, which he called “silent factories of prayer”, there were other civilized, well-educated gentlemen just like him who had succeeded in abandoning everything.  And that they had done so in order to help their fellow-men, and themselves, to meet something he had intuited himself during those brief pockets of time spent in monastic cells, woods and cloisters, something which he and most of us push to the back of our minds for most of the time, and to which he gave a name: “the terrifying problem of eternity”.

There is a strange thread of connection between all of these items. I’m not sure what it is, exactly….

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