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Long-time readers will probably remember this post. But given the nature of the Internet and how quickly readers come and go, I thought it was worth reprinting here.

Mother’s Day is a few days away, but I thought I’d toss this out there, especially for any priests, deacons or other preachers who might wander by.

My mother & a friend in Nogales, 1950’s.

The question of how to “recognize” mothers at a Mother’s Day Mass is a fraught one.

There is, of course, the view (mine) that everything that happens at Mass should relate only to the liturgical year. Stop doing all the other stupid things, thanks. As a community, we’re free to celebrate whatever in whatever way we choose outside of Mass, but when it comes to Very Special Mass in Honor of Very Special Groups of any sort – scouts, moms, dads, youth, ‘Muricans….I’m against it.

But of course, over the years, American sentimental pop culture creeps into the peripheries of liturgical observance, and quite often, here we are at Mass on the second Sunday of May, with the expectation that the Moms present must be honored.

I mean…I went to the trouble to go to Mass for the first time in four months to make her happy…you’d better honor her….

This is problematic, however, and it’s also one of those situations in which the celebrant often feels that he just can’t win. No matter what he does, someone will be angry with him, be hurt, or feel excluded.

Because behind the flowers and sentiment, Mother’s Day is very hard for a lot of people – perhaps it’s the most difficult holiday out there for people in pain.

So when Father invites all the moms present to stand for their blessing at the end of Mass and the congregation applauds….who is hurting?

  • Infertile couples
  • Post-abortive women
  • Post-miscarriage women
  • Women whose children have died
  • People who have been abused by their mothers
  • People with terrible mothers, even short of outright abuse
  • Women who have placed children for adoption
  • People who’ve recently lost their mothers. Or not so recently.
  • Women who are not now and might never be biological or adoptive mothers and who wonder about that and are not sure about how they feel about it.

And then there are those of us who value our role as mothers, but who really think Mother’s Day is lame and would just really prefer that you TRY TO GET ALONG FOR ONE STUPID DAY instead of giving me some flowers and politely clapping at Mass.

So awkward.

Nope. Making Mothers stand up, be blessed and applauding them (the worst) at Mass is a bad idea for a lot of reasons.

It’s not that people should expect to be sheltered from the consequences of their choices and all that life has handed them when the enter the church doorway.

The Catholic way is the opposite of that – after all, the fundamental question every one of us carries is that of death, and every time we enter a Catholic church we are hit with that truth, sometimes more than life-sized.

No, the question is more: Catholic life and tradition has a lot to say and do when it comes to parenthood – in ways, if you think about it, that aren’t sentimental and take into account the limitations of human parenthood and root us, no matter how messed-up our families are or how distant we feel from contemporary ideals of motherhood – in the parenthood of God. Live in that hope, share it, and be formed by that, not by commercially-driven American pop culture.

So here’s a good idea. It happened at my parish a couple of years ago, and is the standard way of recognizing the day there now.

Because, indeed, we’re not walled off from the broader culture. People enter into that sacred space carrying everything with them, and Christ seeks to redeem all of it.  So knowing that Mother’s Day permeates the culture, accepting it, but also accepting that motherhood and parenthood in general is far more complex than the greeting cards and commercials and even Super-Authentic-and-Relatable-Instagram-Influencers let on, and that people come bearing, not only motherhood-related joy, but motherhood-related pain as well – the Body of Christ embraces and takes it all in.

Bring it!

So, quite simply, at the end of Mass as we were standing for the final blessing, the celebrant mentioned that it was Mother’s Day (it hadn’t been mentioned before this), and said that as such, it was an appropriate day to pray for our mothers, living and deceased, and to ask our Blessed Mother for her intercession for them and for us. Hail Mary…

Done.

And done in a way that, just in its focus, implicitly acknowledges and respects the diversity of experiences of motherhood that will be present in any congregation, and, without sentiment or awkward overreach, does that Catholic thing, rooted in tradition  – offers the whole mess up, in trust.

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Today, May 2, we remember St. Athanasius.

But what possible value can there be in even taking three seconds to think about a 4th-century fellow who spent his adult life fighting battles over words and formulations and theories?

Wouldn’t it be better to spend our time thinking about real life and real problems?

Well, sorry but theology matters. It doesn’t matter to us because we are attached to words or formulas. It doesn’t matter to us because we are focused on human intellectual constructs rather than human life. It doesn’t matter because we are afraid to get down into the messiness of human life in favor of the cool, dry safety of walled-in libraries.

Theology matters because it is an attempt to understand and express what is real.   Have you ever taught religion, catechism or theology? If so, then you might understand that a great part of what you were doing in that classroom was helping students dig deeply and understand how the teachings of the Church do not stand opposed to the realities of life, but in fact accurately express How Life Is.  You find this in so many conversion stories: the realization, sudden or gradual, that what has been fought or rejected for so long in fact expresses what is real and true, not just about some transcendent sphere, but about your life. 

From a 2007 General Audience, Benedict XVI

"amy welborn"

…it was not by chance that Gian Lorenzo Bernini placed his statue among those of the four holy Doctors of the Eastern and Western Churches – together with the images of Ambrose, John Chrysostom and Augustine – which surround the Chair of St Peter in the marvellous apse of the Vatican Basilica.

Athanasius was undoubtedly one of the most important and revered early Church Fathers. But this great Saint was above all the impassioned theologian of the Incarnation of the Logos, the Word of God who – as the Prologue of the fourth Gospel says – “became flesh and dwelt among us” (Jn 1: 14).

For this very reason Athanasius was also the most important and tenacious adversary of the Arian heresy, which at that time threatened faith in Christ, reduced to a creature “halfway” between God and man, according to a recurring tendency in history which we also see manifested today in various forms.

In all likelihood Athanasius was born in Alexandria, Egypt, in about the year 300 A.D. He received a good education before becoming a deacon and secretary to the Bishop of Alexandria, the great Egyptian metropolis. As a close collaborator of his Bishop, the young cleric took part with him in the Council of Nicaea, the first Ecumenical Council, convoked by the Emperor Constantine in May 325 A.D. to ensure Church unity. The Nicene Fathers were thus able to address various issues and primarily the serious problem that had arisen a few years earlier from the preaching of the Alexandrian priest, Arius.

With his theory, Arius threatened authentic faith in Christ, declaring that the Logos was not a true God but a created God, a creature “halfway” between God and man who hence remained for ever inaccessible to us. The Bishops gathered in Nicaea responded by developing and establishing the “Symbol of faith” [“Creed”] which, completed later at the First Council of Constantinople, has endured in the traditions of various Christian denominations and in the liturgy as the Niceno-Constantinopolitan Creed.

In this fundamental text – which expresses the faith of the undivided Church and which we also recite today, every Sunday, in the Eucharistic celebration – the Greek term homooúsios is featured, in Latin consubstantialis: it means that the Son, the Logos, is “of the same substance” as the Father, he is God of God, he is his substance. Thus, the full divinity of the Son, which was denied by the Arians, was brought into the limelight.

In 328 A.D., when Bishop Alexander died, Athanasius succeeded him as Bishop of Alexandria. He showed straightaway that he was determined to reject any compromise with regard to the Arian theories condemned by the Council of Nicaea.

His intransigence – tenacious and, if necessary, at times harsh – against those who opposed his episcopal appointment and especially against adversaries of the Nicene Creed, provoked the implacable hostility of the Arians and philo-Arians.

Despite the unequivocal outcome of the Council, which clearly affirmed that the Son is of the same substance as the Father, these erroneous ideas shortly thereafter once again began to prevail – in this situation even Arius was rehabilitated -, and they were upheld for political reasons by the Emperor Constantine himself and then by his son Constantius II.

Moreover, Constantine was not so much concerned with theological truth but rather with the unity of the Empire and its political problems; he wished to politicize the faith, making it more accessible – in his opinion – to all his subjects throughout the Empire.

Thus, the Arian crisis, believed to have been resolved at Nicaea, persisted for decades with complicated events and painful divisions in the Church. At least five times – during the 30 years between 336 and 366 A.D. – Athanasius was obliged to abandon his city, spending 17 years in exile and suffering for the faith. But during his forced absences from Alexandria, the Bishop was able to sustain and to spread in the West, first at Trier and then in Rome, the Nicene faith as well as the ideals of monasticism, embraced in Egypt by the great hermit, Anthony, with a choice of life to which Athanasius was always close.

St Anthony, with his spiritual strength, was the most important champion of St Athanasius’ faith. Reinstated in his See once and for all, the Bishop of Alexandria was able to devote himself to religious pacification and the reorganization of the Christian communities. He died on 2 May 373, the day when we celebrate his liturgical Memorial.

The most famous doctrinal work of the holy Alexandrian Bishop is his treatise: De Incarnatione, On the Incarnation of the Word,the divine Logos who was made flesh, becoming like one of us for our salvation.

In this work Athanasius says with an affirmation that has rightly become famous that the Word of God “was made man so that we might be made God; and he manifested himself through a body so that we might receive the idea of the unseen Father; and he endured the insolence of men that we might inherit immortality” (54, 3). With his Resurrection, in fact, the Lord banished death from us like “straw from the fire” (8, 4).

The fundamental idea of Athanasius’ entire theological battle was precisely that God is accessible. He is not a secondary God, he is the true God and it is through our communion with Christ that we can truly be united to God. He has really become “God-with-us”.

Among the other works of this great Father of the Church – which remain largely associated with the events of the Arian crisis – let us remember the four epistles he addressed to his friend Serapion, Bishop of Thmuis, on the divinity of the Holy Spirit which he clearly affirmed, and approximately 30 “Festal” Letters addressed at the beginning of each year to the Churches and monasteries of Egypt to inform them of the date of the Easter celebration, but above all to guarantee the links between the faithful, reinforcing their faith and preparing them for this great Solemnity….

…Yes, brothers and sisters! We have many causes for which to be grateful to St Athanasius. His life, like that of Anthony and of countless other saints, shows us that “those who draw near to God do not withdraw from men, but rather become truly close to them” (Deus Caritas Est, n. 42).

As you recall, Benedict’s General Audience talks tended (like John Paul II’s) to be thematic, being really “mini courses” on some aspect of Church history or theology.  For a good long while, Benedict focused on great figures on the Church, beginning with the Apostles and moving forward in time to the early Church Fathers. These were, of course, collected and published by various publishers, including OSV. I wrote study guides for their collections. The pages for Athanasius (and others) are below, and you are welcome to download the entire pdf of the guide here – it’s a great free resource for either personal use or a study group – B16’s talks are online, this pdf is free – you’re good to go, without the ritual Catholics-charging-for-catechetical-materials-must-be-that-New-Evangelization.

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Some pages relevant to next week from books I’ve written:

Link, as usual, does not go to Amazon. The books are available at any online bookseller and, I hope, through your local Catholic bookstore. Please support them!


From my favorite old-school 7th grade catechism, With Mother Church. 

EPSON MFP image

From B16 in 2007:

He was making his way to the heights of the Cross, to the moment of self-giving love. The ultimate goal of his pilgrimage was the heights of God himself; to those heights he wanted to lift every human being.

Our procession today is meant, then, to be an image of something deeper, to reflect the fact that, together with Jesus, we are setting out on pilgrimage along the high road that leads to the living God. This is the ascent that matters. This is the journey which Jesus invites us to make. But how can we keep pace with this ascent? Isn’t it beyond our ability? Certainly, it is beyond our own possibilities. From the beginning men and women have been filled – and this is as true today as ever – with a desire to “be like God”, to attain the heights of God by their own powers. All the inventions of the human spirit are ultimately an effort to gain wings so as to rise to the heights of Being and to become independent, completely free, as God is free. Mankind has managed to accomplish so many things: we can fly! We can see, hear and speak to one another from the farthest ends of the earth. And yet the force of gravity which draws us down is powerful. With the increase of our abilities there has been an increase not only of good. Our possibilities for evil have increased and appear like menacing storms above history. Our limitations have also remained: we need but think of the disasters which have caused so much suffering for humanity in recent months.


A few years ago, we were in Mexico City on Palm Sunday. The post I wrote on that is here, but I’ll go ahead and just repost some of it here:

Our primary goal was Mass, which we hit about halfway through at a church I thought had something to do with St. Francis, but which I cannot for the life of me locate on the map right now. We’ll pass it again at some point – I want to go in and look at the décor more carefully, and take phots with my real camera. Some interesting points:

Those of you familiar with Catholicism in Latin countries probably already know this, but it was new to me. And I don’t know if this is standard practice everywhere, but at this parish in Mexico City, it was. In the US, we have our palms  given to us at the beginning of Mass. Regular old strips of palm leaves. We process, have Mass, and that’s it.

It’s different here. Outside of the church are crafters and vendors of artifacts made of palms – the intricately woven standards you might have seen, but even very elaborate figures, such as the crucifixes you see in the photo. People buy those before (and after) Mass, and bring them into church.

Now, we were not there at the beginning, so I don’t know if there was a procession, but it was the end of Mass that intrigued me.

After Mass, everyone who has something – either purchased that day or from home – brings it up to the front for a blessing (It’s like what I’ve seen at the Hispanic community’s Our Lady of Guadalupe Masses in Birmingham – everyone brings up their religious objects, no matter how big, at the end for blessing.)

What was thought-provoking to me was that while, as is normally the case, perhaps ten percent of the congregation received Communion, almost everyone had a sacramental to be blessed and take home. I need to think about it more and work it out, but the dynamic seems to be that Mass is the locus of blessing, the presence of Jesus. From the Mass, we can take the sacred back into the world, into our homes.

Those of us who are frequent Communion-receivers frame that dynamic in terms of the presence of Christ within us in Eucharist – but those who don’t receive the Eucharist frequently still find a way. A powerful way, it seems to me.

One of the reasons I want to go back to this church is to take a closer look and better photos of the medallions of the evangelists in the sanctuary – you can barely see them running across the center above. What was great about them (again, maybe this is a common motif – I’ve just never run across it before) is that each of the evangelists is, as usual, paired with his symbol – ox, eagle, man, lion – but here they are riding them. It’s fantastic.

Photos here, but they are blurry. You might get a sense – I never got back to take better photos. Also below is a photo of something that was being sold all over Puebla during Holy Week: remnants of communion wafers, sold for snacks in bags. Also a Holy Week schedule from the Cathedral in Puebla. 


Don’t forget to do the correct thing this week!

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It’s Friday – the day of the week that we remember Jesus’ Passion and Death – not just during Lent, of course, but year round.

Doing some research, I discovered the Ultimate Stabat Mater website. I really don’t know how I had not run across it before:

Hans van der Velden started collecting Stabat Maters in 1992. After five years, when he owned about 40 Stabat Mater CDs, his partner Hannie van Osnabrugge created the Ultimate Stabat Mater Website with FrontPage.

The site contained all his notes on the composer, the composition, the original Latin text, and the translations. Hans continued his search for Stabat Maters, and regularly updated the site with new composers and translations.

Via the website Hans came into contact with music lovers, musicians, and composers from all over the world who provided him with new information about compositions and translations. The Stabat Mater collection became one of his passions. In his own words:

When I realised, one day, that I owned several CDs with a musical setting of the Stabat Mater I decided to start a real collection. The Spectrum Muziek Lexicon by Theo Willemze named some 15 composers, so this should be not too difficult. It appeared, however, that the number was substantially larger. I now know about some 600 composers, who, (fortunately), have not all been recorded on CD yet. Still, a substantial fraction has been released on CD and my collection grew rapidly. Beside this list of my collection of CDs I have made another list of composers, who as far as I know have not yet been recorded on CD (more than 400).

A collection invites comparing, and that is what I do. I analyse the text and note the differences, as it appears that several variations of the Stabat Mater poem exist. I listen to the music and I try to present the results in an easily surveyable way. This comparison is handicapped by the fact, that, in the field of musical theories, I am illiterate and not even able to read music. Therefore, many of the opinions in this area come from the accompanying CD-inserts. Besides that, I try to give an impression of what I heard. This is, in effect, a question of sense and sensibility. I give a description in words, coloured of course by my own taste, and I give a graphical representation of the piece ..

When Hans died on December 28th, 2005, he possessed  211 different  Stabat Mater compositions on CD. The final composition he added was by the Polish composer Henryk Mikolaj Górecki. After his death, his spouse continued collecting Stabat Mater compositions and managing the site.

The YouTube Channel

The Instagram Page

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‘As we begin Lent this week, I’ll be reposting condensed versions of previous entries in which I share thoughts on fasting from spiritual masters, from St. Francis de Sales to Dorothy Day.

All of the previous posts are linked here. What I’ll do this week is share briefer versions. Starting with St. Francis:

The whole, original post is here.

To treat of fasting and of what is required to fast well, we must, at the start, understand that of itself fasting is not a virtue. The good and the bad, as well as Christians and pagans, observe it. The ancient philosophers observed it and recommended it. They were not virtuous for that reason, nor did they practice virtue in fasting. Oh, no, fasting is a virtue only when it is accompanied by conditions which render it pleasing to God. Thus it happens that it profits some and not others, because it is not undertaken by all in the same manner.

The first condition is that we must fast with our whole heart, that is to say, willingly, whole-heartedly, universally and entirely.

This is what the Church wishes to signify during this holy time of Lent, teaching us to make our eyes, our ears and our tongue fast. For this reason she omits all harmonious chants in order to mortify the hearing; she no longer says Alleluia, and clothes herself completely in somber and dark colors. And on this first day she addresses us in these words: Remember, man, that you are dust, and to dust you shall return [Gen. 3:19], as if she meant to say: “Oh man, quit at this moment all joys and merrymaking, all joyful and pleasant reflections, and fill your memory with bitter, hard and sorrowful thoughts. In this way you will make your mind fast together with your body.”

This is also what the Christians of the primitive Church taught us when, in order to spend Lent in a better way, they deprived themselves at this time of ordinary conversations with their friends, and withdrew into great solitude and places removed from communication with people……

The second condition is never to fast through vanity but always through humility. If our fast is not performed with humility, it will not be pleasing to God…

Follow the community then in all things, said the great St. Augustine. Let the strong and robust eat what is ordered them, keeping the fast and austerities which are marked, and let them be content with that. Let the weak and infirm receive what is offered them for their infirmity, without wishing to do what the robust do. Let neither group amuse themselves in looking to see what this one eats and what that one does not eat, but let each one remain satisfied with what she has and with what is given to her. By this means you will avoid vanity and being particular...

The third condition necessary for fasting well is to look to God and to do everything to please Him..

And as he summarizes:

This is all that I had to tell you regarding fasting and what must be observed in order to fast well. The first thing is that your fast should be entire and universal; that is, that you should make all the members of your body and the powers of your soul fast: keeping your eyes lowered, or at least lower than ordinarily; keeping better silence, or at least keeping it more punctually than is usual; mortifying the hearing and the tongue so that you will no longer hear or speak of anything vain or useless; the understanding, in order to consider only holy and pious subjects; the memory, in filling it with the remembrance of bitter and sorrowful things and avoiding joyous and gracious thoughts; keeping your will in check and your spirit at the foot of the crucifix with some holy and sorrowful thought. If you do that, your fast will be universal, interior and exterior, for you will mortify both your body and your spirit. The second condition is that you do not observe your fast or perform your works for the eyes of others. And the third is that you do all your actions, and consequently your fasting, to please God alone, to whom be honor and glory forever and ever.

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Today’s the feast of the Chair of St. Peter.

A few years ago, I was in Living Faith on that day. Here’s the devotion I wrote:

Do not lord it over those assigned to you, but be examples to the flock.

– 1 Peter 5:3

When I think about each of the important older people in my life (all deceased because I’m one of the older ones now), all are associated with a chair.

My father’s preferred spot was his desk chair in his study. My mother spent her days in her comfortable chair in the corner, surrounded by books. My great-aunt was not to be disturbed as she watched afternoon soap operas from her wingback chair. My grandfather had his leather-covered lounger, its arms dotted with holes burned by cigars.

From their chairs, they observed, they gathered, they taught and they provided a focus for the life around them. There was wisdom in those chairs.

I’m grateful for the gift of Peter, our rock. From his chair–the sign of a teacher–he and his successors gather and unify us in our focus on the One who called him–and all of us.

amy-welborn-author

Next Living Faith contribution will be on Thursday. 

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If for this life only we have hoped in Christ,
we are the most pitiable people of all.

I walked to Mass tonight. It’s about 2.5 miles – definitely in walking distance (for me), but not an easy jaunt, since it involves considerable hills coming and going. So this was the first time I’d done it.

It’s not my usual parish, although it might be my actual, geographical parish – I’ve never checked the boundaries. I’ve been to Mass there a bit, though, even though my parish, by membership, is the Cathedral, where I usually attend the Saturday Vigil Mass.

But tonight, I was without a car. In the past when that’s happened, I’d just go to the 7:15 am Mass on Sunday, but the problem with that this weekend is the Mercedes Marathon – a marathon, obviously, the course of which takes over a lot of space and blocks a lot of roads between my house and the Cathedral. In fact, the course runs down a cross street to my own. I’ll start hearing the cheers around 9 am tomorrow, I’d imagine.

All that is to say, I just didn’t want to bother finding a way around all of that at 7 am tomorrow.

(Which I’d have to do because the car will be gone again with the organist soon after that.)

So, walk, it was.

And a perfect day for it. One of my older kids is in Chicago this weekend, seeing a high school friend who’s in the national tour of Hairspray, and the report is…cooooold….Not here. Tomorrow the temperature will dip, but today it was in the 60’s and gorgeous. Perfect for getting back out there and getting in a few miles.

So I walked.

At Mass, the young priest focused on the lines above from the epistle:

If for this life only we have hoped in Christ, we are the most pitiable people of all.

He took one, perfectly legitimate angle, focusing on the truth of the Resurrection, and then what it means to live that here on earth, moving into the Beatitudes.

My mind went in a different direction, but a totally predictable one, for those who read me.

Once again, I thought of the many ways that we understand our faith, even our faith in Christ, Lord of the Universe, in terms of how it helps me in this life.

It’s that prosperity Gospel, but, not just for money: for all the good feelings and achievements that make us feel at home in the world.

A temptation that’s hard to resist because, after all, who doesn’t want to feel comfortable and at ease?

But then there’s that Gospel, isn’t there?

Blessed are you who are poor….hungry….weeping…people hate you….exclude and insult you….

Blessed. Are. You.

Woe to you who are rich….filled…laugh….all speak well of you…

Woe. To. You.

If for this life only we have hoped in Christ….

I walked back and forth to church, five miles total, nurturing the low-grade frustration that’s always there these days – frustration that there’s so much to say, but I can’t figure out how or where to say it.

I thought about the many people I know and read whose faith is shattered right now for various reasons.

I got to church a little late, and left a little early as is my probably unfortunate habit these days. I was surprised because the church was more full than I’d seen it ages. The music was as mediocre as always, but the preaching was good and there were no narcissistic liturgical shenanigans. A crowd of teens sat in the front, I’m thinking at the end of a Confirmation retreat. A man in the back pew smiled and graciously made room for my latecoming self. A mentally disabled man limped past me after Communion. The deacon brought the Eucharist to an elderly woman in a wheelchair, and the mother in front of me pointed to the words of the Creed in her little boy’s Magnifikid.

It is not easy to be a person, to be a human, to be a Catholic. I don’t think it ever has been, and the institution and the people help sometimes and hurt quite a bit.

I don’t know what to make of it all, and have not yet figured out how to say what I do make of it, but I think I do know that nothing begins until you open the door, take that uphill walk, find your place with the rest of the broken, no matter when you arrive, and try to listen.

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I read this book over the last couple of days.

One hates to use the word “enjoy” for a book like this because of the topic, but somehow “appreciate” doesn’t quite get there either.

It’s an excellent deep dive into the role of female slaveholders in the South. I learned a lot. Summary:

Bridging women’s history, the history of the South, and African American history, this book makes a bold argument about the role of white women in American slavery. Historian Stephanie E. Jones-Rogers draws on a variety of sources to show that slave‑owning women were sophisticated economic actors who directly engaged in and benefited from the South’s slave market. Because women typically inherited more slaves than land, enslaved people were often their primary source of wealth. Not only did white women often refuse to cede ownership of their slaves to their husbands, they employed management techniques that were as effective and brutal as those used by slave‑owning men. White women actively participated in the slave market, profited from it, and used it for economic and social empowerment. By examining the economically entangled lives of enslaved people and slave‑owning women, Jones-Rogers presents a narrative that forces us to rethink the economics and social conventions of slaveholding America.

General backstory:

First and second-wave feminism, both popular and academic, has generally positioned women as victims and as morally superior to patriarchy, etc. More recent academic trends push back against that, mostly because of the work of people of color who look back at history and see, for example, deep racism and anti-immigrant motivations in the 19th century American women’s movement.

This is the context here: the image of southern white women as somehow fundamentally disengaged from and not responsible for the slave economy or gentle souls who smoothed out the rough edges of their men’s treatment of enslaved people.

Jones-Rogers is here to challenge that, and she does so very ably, and in the process points out the complexities of history and the past.

So, for example, we can look at the antebellum South and see “progress” in the economic position of women as we see women fighting to maintain their economic independence, even in the context of marriage, as they do their utmost, including going to court, to maintain the control of the property they’ve brought into a marriage or inherited from their own families.

Go! Ladies! Claim those rights!

But…that property was quite often, and predominantly human chattel.

Oh.

I point this out as a reminder that the ties that bind us socially, economically and politically are anything but simple and are always, always, morally nuanced and more often than not impure and compromised.

Past and present.

None of us are saints. None of our movements are pure. None of our “progress” comes without someone else, somewhere, paying a price.

I appreciated Jones-Rogers’ work here – and am interested that her next project focuses on women’s involvement in the slave trade – because I am up for anything that shakes the mythos that women are inherently kinder and more fair than men, and that “if women ran the world…..”

Yeah.

Watch Yellowjackets and contemplate its popularity to see how much people actually buy that claptrap.

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Almost done….

As I said before, saints’ days, most holy days and special topics (movies, books, gender, TC, synod) are and will be collected elsewhere. These posts are taking it month-by-month. More links at the end of the post.

Reborn…together. Or what Nicole Kidman’s AMC ad can teach the Church (12/1)

And now, in slow, gradual recovery, here we are again. The understanding of how deeply we are made for community bursts forth in the elation about being able to gather again, to be free to celebrate, to see each other face-to-face.

The AMC spot is cynically understanding of all of this, given that the ad exists solely to get us back spending money again.

But look at that text. It addresses the desire to begin again, to start over – even completely. To be reborn! Together! It admits the reality of pain and tells us that in the theater, enveloped by the experience of film, that pain can be transformed and even “feel good.” We are a part of “perfect and powerful” stories.

New life – reborn in community – O happy fault – He spoke to them in parables

Yes, this is what marketing does. But that doesn’t mean that the need the marketing discerns and exploits isn’t real.

Sand and rock (12/2)

The difference between solid and fragile can be difficult to discern, not just in geology, but in the spiritual life. Of course. That’s why discernment is an essential and challenging aspect of spiritual growth. Because it’s not obvious.

I’m seeing a lot of that these days, it seems, as expressed in life online.

Three posts on the (then) proposed renovation plan for Notre-Dame-de-Paris:

Un

Deux

Trois

Things that might not make sense (12/18)

  • The Church must be a listening Church

but…

  • No, no, no. Not to you.

Beyond Historical Concerns (12/26)

I thought clericalism was bad (12/28)



Books of 2021

Movies of 2021

Traditiones Custodes

2021 Highlights: January

2021 Highlights: February

2021 Highlights: March

2021 Highlights: April

2021 Highlights: May

2021 Highlights: June

2021 Highlights: July

2021 Highlights: August

2021 Highlights: September

2021 Highlights: October

2021 Highlights: November

2021 Highlights: December

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As I said before, saints’ days, most holy days and special topics (movies, books, gender, TC, synod) are and will be collected elsewhere. These posts are taking it month-by-month. More links at the end of the post.

Saints and Sanctity (11/1)

He writes about St. Francis Xavier and frustration. What Burghardt notes strikes me as still absolutely timely, and despite the decades that have passed, not at all out-of-date. And, as I like to say, over and over again – an excellent antidote to the contemporary pop Christian baptism of the American striver and fulfilment culture which gives the distinct impression that if you’re not a “success” you’re not fulfilling God’s plan for your life – because God made you to set! the world! on fire!

And you’re spending your days scrubbing toilets and giving change at the convenience store?

You were made for more! Don’t you have…..dreams????

Well. Here ya go:

God is doing an old thing (11/2)

Trust God to work through the liturgy the Spirit has graced us with through the mysterious working of tradition.

Trust God and don’t hesitate to second-guess the temptation that arises to center your own needs, experiences and agendas in the experiences of those who walk through those church doors, seeking.

Julian and Margery (11/4)

As I say – to you and myself – all the time – anyone, living at any time in Christian history, must be acutely aware of the relationship between the flesh and the spirit in one’s own life and in the world. In short: as much as we are called to find God in all things, as powerfully true it is that Creation is God’s work, within which he has become incarnate, as much as our spiritual growth thrives in engagement with all God has made and the opportunities and obligations to love – for can “charity” be lived in isolation? Apart from the world? Of course not.

In spite of all of that, the great spiritual teachers and examples invariably point in the same direction:

To reject the temptation to baptize any aspect of life in this world: cultural, social, political or even personal, and to always remember Who we were created by and for and that the journey, as Julian and Margery both show, is all about less and more.

The question is, though –

less of what?

and more of…what?

Amen say ye for Saint Charity (11/6)

I have written before that as a teacher – both in the classroom, at home, and in my writing – I have long taken it as my responsibility – and great pleasure, in fact – to help students and readers dig through the initial strangeness of history, of literature, of theology and spiritual writing, of the lives of the saints, and indeed, of Scripture itself – to understand what is essentially and even eternally true there and to see that the questions posed in these works and traditions are, indeed, the same questions they grapple with. They are not alone. They are not the first to wonder. Which should, indeed, come as a tremendous relief, and a moment of yes, communion across space and time.

The Road Goes on Forever (11/10)

He Fills the hungry with good things (11/16)

There’s a mass social and cultural shake-up going on, one characterized by anxiety, tension and questions about mortality and meaning and Catholic leaders are having to beg people to come back to Church?

Maybe that’s a clue that something is off. Maybe the medium and message are stuck. Maybe there’s some rigidity at work that needs to be shattered.

Really. Enough with the anxiety-soaked nervousness of managers worrying about lost market share and image control.

Do we believe that in this time, in this weird, disturbing, unsettling time, that Christ offers peace in the turmoil and light in the darkness and hope in the despair in a way that no one or nothing else does? That he really is the Bread of Life, offering himself to nourish hungry hearts?

Then say it.

I no longer live but (11/19)

It would do the bishops well to admit that part of the reason they’ve lost people is because of the experience of not being missed or noticed or even acknowledged, not to mention outright driven away by locked churches, reservation systems at Mass and cancelled sacraments. To hear avuncular clerics plead for folks to come back to Mass because “we miss you!” is…amusing.

Don Justo, RIP (11/28)



Books of 2021

Movies of 2021

Traditiones Custodes

2021 Highlights: January

2021 Highlights: February

2021 Highlights: March

2021 Highlights: April

2021 Highlights: May

2021 Highlights: June

2021 Highlights: July

2021 Highlights: August

2021 Highlights: September

2021 Highlights: October

2021 Highlights: November

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