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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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john baptist de la salle

St. Jean-Baptiste de la Salle, the 17th-18th century French priest, founder of the Christian Brothers, who revolutionized education.

In brief, from a 2013 Catholic Herald post: 

Jean-Baptiste de la Salle (1651-1719) is one of the most important figures in the history of education. As the founder of the Institute for the Brothers of the Christian Schools – not to be confused with the Irish Christian Brothers – he showed a revolutionary fervour for the education of the poor.

In teaching techniques, too, he was an innovator, insisting on grouping pupils together by ability rather than by age. Against the traditional emphasis on Latin, he stressed that reading and writing in the vernacular should be the basis of all learning.

Equally, Catholic dogma should lie at the root of all ethics. Yet de la Salle also introduced modern languages, arts, science and technology into the curriculum. Of his writings on education, Matthew Arnold remarked: “Later works on the same subject have little improved the precepts, while they entirely lack the unction.”

From a LaSallian page:

John Baptist"john baptist de la salle" de La Salle was a pioneer in founding training colleges for teachers, reform schools for delinquents, technical schools, and secondary schools for modern languages, arts, and sciences. His work quickly spread through France and, after his death, continued to spread across the globe. In 1900 John Baptist de La Salle was declared a Saint. In 1950, because of his life and inspirational writings, he was made Patron Saint of all those who work in the field of education. John Baptist de La Salle inspired others how to teach and care for young people, how to meet failure and frailty with compassion, how to affirm, strengthen and heal. At the present time there are De La Salle schools in 80 different countries around the globe.

An excellent summary of the life of the saint can be found at a webpage dedicated to a set of beautiful stained-glass windows portraying the main events.

Not surprisingly, de la Salle left many writings behind. Many, if not all, are available for download at no cost here. 

All are of great interest. De la Salle wrote on education, of course, but since his vision of education was holistic, he was concerned with far more than the transmission of abstract knowledge or skills.

You might be interested in reading his Rules of Christian Decorum and Civility.

It is incredibly detailed. Some might find the detail off-putting or amusing. I see it as a fascinating window into the past and a reminder, really, of the incarnational element of everyday life. The introduction to the modern edition notes:

De La Salle sought, instead, to limit the impact of rationalism on the Christian School, and he believed that a code of decorum and civility could be an excellent aid to the Christian educator involved in the work of preserving and fostering faith and morals in youth. He believed that although good manners were not always the expression of good morals, they could contribute strongly to building them. While he envisioned acts of decorum and civility as observing the established customs and thereby protecting the established social order, he envisioned them more profoundly as expressions of sincere charity. In this way the refinement of the gentleman would become a restraint on and an antidote to self-centeredness, the root of individual moral transgressions as well as the collective evil in human society.

Perhaps we can see a key difference here – the difference between educating with a goal of prioritizing self-expression and self-acceptance and that of prioritizing love of others and self-forgetfulness.

A sample:

Decorum requires you to refrain from yawning when with others, especially when with people to whom you owe respect. Yawning is a sign that you are bored either with the compabruegel-yawning-man.jpg!Largeny or with the talk of your companions or that you have very little esteem for them. If, however, you find that you cannot help yawning, stop talking entirely, hold your hand or your handkerchief in front of your mouth, and turn slightly aside, so that those present cannot notice what you are doing. Above all, take care when yawning not to do anything unbecoming and not to yawn too much. It is very unseemly to make noise while yawning and much worse to yawn while stretching or sprawling out.

You need not refrain entirely from spitting. It is a very disgusting thing to swallow what you ought to spit out; it can make you nauseated. Do not, however, make a habit of spitting often and without necessity. This is not only uncouth but also disgusting and disagreeable to everyone. Take care that you rarely need to do this in company, especially with people to whom special respect is due

Also of interest might be two books on religious formation, gathered here into a single volume. The first centers on the Mass, and the second on the prayer life of a school.  The first was intended, not just for students, but for parents and the general public as well, and once again, offers a helpful and important piece of counter evidence against the ahistorical claim that the laity were not encouraged to “participate” in the Mass before the Second Vatican Council.

Of all our daily actions, the principal and most excellent one is attending Mass, the most important activity for a Christian who wishes to draw down God’s graces and blessings on himself and on all the actions he must perform during the day. jeanbaptistedelasalleNevertheless, few people attend Mass with piety, and fewer still have been taught how to do so well. This is what led to the composing of these Instructions and Prayers to instruct the faithful in everything relating to the holy Sacrifice and to give them a means of occupying themselves in a useful and holy manner when they attend Mass.

To begin with, we explain the excellence of holy Mass, as well as the benefits derived from attending it. Next, we point out the interior dispositions that should animate our external behavior at Mass. Finally, readers learn the means of focusing their attention fully during the time of Mass.

Following this presentation, we explain all the ceremonies of holy Mass. Finally, this book suggests two sets of prayers, one based on the Ordinary of the Mass, the other on the sacred actions performed by the celebrant during Mass. Thus the faithful can alternate between both sets of prayers without growing overly accustomed to either one. Those who prefer can select the one set they like best or that inspires them with greater devotion

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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 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.

Unsettled yet ready (9/5)

To separate oneself from the great literature from the past is to cut oneself off from community with the human beings who, in every time and place have grappled with the same mysteries you are wondering about tonight: I am choosing this…but am I really free? And if God is God , what place do my actions have?

It’s a deep disservice to young people to make the essence of education the exploration of their own feelings and identities, with no reference to the greater world, present or past.

No wonder they feel so alone.

The Total Woman Thinking Positively about the Man Nobody Knows (9/7)

Trends, fashions and fads. Popular religion reflects them. Religious practice reflects the culture in which it exists in great and small ways. We are not disembodied angels. We are embodied, Jesus was Incarnate, and the Church is His Body, He dwells in His tent among us and so this is who we embodied humans know Him – or anything. We can’t be or do anything else.

But perhaps this quick glance at some powerful spiritual fads of the past decades might remind us that a testing, discerning spirit is essential to the healthy, holistic Christian life. We know what Paul tells us – now we see through a glass but darkly – but do we know it? Do we admit that we are no different? 

Ad Gentes and all that (9/7)

Contended with Stories (9/20)

This self-protective narrative construction can happen anywhere – in personal conversations, on social media, in institutions.

It’s fairly simple to identify, more challenging to combat. How to identify?

If the response to your question or inquiry is to call you a name, characterize you according to some identifier or alliance, or, more seriously, seek to expel you from whatever form of civilization is at stake – there you go.

And of course, social media, especially Twitter, lends itself to this tendency quite effortlessly and perhaps purposefully.

Even on Catholic Twitter (should I even say “even?” No reason to…) – the narrative-shaping, manufacturing of consent, caricatures and excommunications are constant – and as McLuhan says, there’s that media shaping the message again, because when you have 280 characters, who has time to present a case?

Slapping on labels – that is, creating the story – then pointing and laughing at whoever we’ve declared is to blame is much, much easier.

Restoration Comedy (9/24)

The story of Haggai, and more broadly, the return of God’s people to Jerusalem, is certainly an effective and suggestive way to reflect on the present situation of the collapse of Catholicism in Europe – and the West in general, as a well as a way forward. Read Haggai, and you’ll see it all, much of which Pope Francis brings out in his homily: the prophetic condemnation of fearful clinging to comfort, the call to courage, and evocations of the emptiness of life when we rely on ourselves and push God out of His rightful place.

So much more complex than a war between past, present and future, with the past always held up as the enemy.

For besides all the other problems with this framing, we might well ask:  where does “the past” begin anyway?

What’s the cutoff?

100 AD? 1100? 1900? 1962? 2013?

How do we discern which part of “the past” is permissible to keep or draw from?

Because, you know, the Second Vatican Council started three generations ago. Long time!

When does a genial rootedness in “living tradition” transform into ideological “tastes?”

How can you tell?

What is this “restorationism” that “kills us all,” exactly?

Restoration of what from what part of the past?

The Wish to Find out (9/27)

But it’s still amazing to encounter this blatant, casual, brutal bigotry, not just as a part of, but as the climax, the clincher in a ringing ode to free thought and reasoned discourse as opposed to the ignoble, blighted, darkness of “belief” that had held humanity back from real progress for millennia.

Of course, what’s essential to remember is that during this era, racism, bigotry and eugenics were considered “scientific” and “rational.”

One might say, in fact, that for these big brains dedicated to reason…. the science was settled.



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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Welcome new readers! Much more about this topic here.

Time for an update. There’s always something going on in this area, but today’s highlights might be particularly helpful in making the nonsense clear..as nonsense.

First, let’s return to Lia Thomas, male member of the UPenn women’s swim team.

(Reminder: I heed Kara Dansky’s plea to stop using The Pronouns and even the terms “transwoman,” “transmen” and the like. There are men and women, males and females, hes and shes. That’s it. There may be men who identify as women or women or think of themselves as men, but they are still men, still women. Also, if you haven’t seen it, this. Succinct.)

I first wrote about this a couple of weeks ago.

In case you are behind, Lia Thomas competed on the UPenn men’s swim team for three years, took a break (partly Covid-related I assume, like everyone else), “transitioned” – whatever that mean. Apparently, in this case, Thomas has been suppressing testosterone and taking female hormones. I think that’s it – that’s all that’s public, anyway.

And then he was allowed to join the women’s team, where, of course, he’s been smoking the competition.

Amid the usual headpats and expression of allyship, news of discord is beginning to trickle out. Anonymous teammates have been quoted. Parents have written letters.

And now, an official has quit in protest.

Cynthia Millen, who had officiated USA Swimming meets for three decades, stepped down ahead of the U.S. Paralympics Swimming National Championships in Greensboro, North Carolina, earlier this month.

She argued that Thomas, 22, has an unfair advantage over female athletes after coming out as transgender in 2019 following three years on the men’s team at Penn.

“The fact is that swimming is a sport in which bodies compete against bodies. Identities do not compete against identities,” Millen said Monday on Fox News’ “Tucker Carlson Tonight.” “Men are different from women, men swimmers are different from women, and they will always be faster than women.”

Thomas has smashed several Penn records this season — with one teammate finishing in second place in the 1,650-meter freestyle some 38 second behind her.

Good for her.

If the governing organizations are going to permit it, this isn’t going stop until competitors and officials take a stand – a stand that will require sacrifice. Thomas’ teammates considered boycotting, but refrained from an understandable fear of reprisal.

A few swimmers have come out with statements – for example Olympic medalist Erica Brown, here.

A Hall of Fame swimming coach:

“I don’t think it’s fair at all,” Salo told The Washington Times. “I think it really compromises the gains that have been made in women’s sports for the last 30 years. It’s going backwards. I think the NCAA and IOC have not really looked at the policy that directs this question.”

Also weighing in was Jeri Shanteau, an 11-time All-American swimmer who won three NCAA women’s championships in the mid-2000s at Auburn.

“There is an injustice being done right now for women competing in sports, specifically and clearly swimming,” Shanteau told The Washington Times.

She and Salo joined a small but growing chorus of swimming and sports insiders sounding the alarm as Thomas breaks records on the women’s side after three years on the Penn men’s team as Will Thomas, fueling a national debate over fairness and inclusion in female sports.

“It is very concerning as a former female athlete to watch people who have the ability to protect women’s sports and fairness and safety stand by and do nothing,” Shanteau said. “It is negligent.”

Salo said his female swimmers were unable to replicate the results of their male counterparts, no matter how hard they trained.

“I know how hard the women have worked. They’ve worked on par with men in terms of their effort, but they can never match what the men could do in the weight room or in the pool,” he said.

Penn’s next meet is January 8 against Dartmouth.

This can’t be brushed off, and it shines almost the brightest light possible on this issue.

Why should Lia Thomas, a biological male, be allowed to take a woman’s place on a women’s team and take victories and set records that no actual woman can hope to achieve?

Why?

Explain why a man who takes some hormones should get to be considered a woman. Even if he’d had his penis and testicles amputated – why should he be considered a woman?

Let’s move on to Jeopardy! Haven’t watched it in years (although I occasionally remember to check when it’s time to take the online qualifying test, and have done so a couple of times), but perhaps you know, and perhaps you’ve seen the headline:

Jeopardy!’ champ Amy Schneider becomes show’s top female earner

“Female.”

Right.

I don’t care how much Schneider wins or if you want to call him the first trans champ. Whatever.

Do not call him female.

Do not celebrate him as a female.

Stop. Just. Stop.

Because it has to stop.

You want cultural appropriation?

I’d say this is just about the definition of it.

Look. I’m a 61-year old female of WASP and French-Canadian extraction. We make jokes about such things, but what would you say if I ended this blog post by announcing that I’m now a Filipino guy? You’d send me references to a therapist is what you’d do.

What’s the difference?

Mental and emotional pain? Turmoil? Dysphoria? Deep dysphoria?

Sorry. Pain is real, mental and emotional anguish is real. But so is identity.

An anorexic looks in the mirror and sincerely believes her 85-pound self is fat. A chronically depressed person sincerely believes that he has no worth and doesn’t deserve to live any longer.

Do we affirm those perceptions?

No.

And this is no different.

Sorry – no different.

If you disagree, then explain it to the UPenn biologically female swimmers. Please.

Go ahead.

Have at it.


More from me on this issue here.

I have another post coming tomorrow as well.


You might be interested in this interview, posted today, on a British channel, with Kelli-Jay Keen, aka Posie Parker.

The male interviewer is an idiot and exposes the vacuousness of that position: Of course your 15-year old daughter should be comfortable with Men with True and Real Lady-Brains in the store changing room. Bigot!

Parker writes about the interview here.

Unfortunately, as I tried to point out, we have yet to be able to tell which men are the bad ones — and until we do, we must ensure the best possible safeguarding for women by keeping all of them out. Men who do not wish to harm women, or cause us any discomfort, are okay with staying out of our spaces.

For making that point, Max called me hateful, disturbing and unpleasant for refusing to buckle to his whim that men can become women. I am not any of those things, but I am also not afraid of these tactics to bully me into surrendering the rights women before me fought for. I am not fearful for any legal repercussions either. I am fearful for women across the country who can no longer guarantee a female-only rape crisis centre, a female-only domestic violence shelter, for the girls in schools losing their right to female-only changing rooms and toilets, who are threatened with accusations of unkindness for feeling uncomfortable. I am fearful of the great untruth being fed to us through our media, government and institutions.

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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. We’re just plugging away at the months right now.

Go out to the world”..seriously…*go out* (4/17)

Bishops started anxiously exhorting us to get back to Mass. Why?

Perhaps it would be clearer if you look at the situation, not from the perspective of the administrator anxious about the bottom line, but from the outside.

Perhaps from the perspective of the average person, not “Involved” in much in the parish, who, pre-pandemic did make it to Mass most Sundays, got their kids through at least First Communion and maybe even Confirmation.

What has she been through this past year?

And what has the Church offered her in comfort and assistance, especially if she’s not a known quantity in the parish, if she was pre-pandemic “nothing more” than a name on a registration list? What wisdom, what outreach, what presence, what hint that in her and her family’s suffering, confusion and frustration, Jesus offers, still and now more than ever, his consolation and hope?

Anything?

Has anyone even called her?

Has anyone reached out in a personal way at all?

What is to prevent me from being baptized?” (4/22)

Post-Vatican II liturgical life prioritized the role and presence of community in celebration. This has, it seems, two unintended consequences: First, to minimize the object nature of the ritual action, and secondly, to ill-equip Catholics to engage in sacramental life when that community life is disrupted.

Traditional Catholic life, as it had evolved over the centuries, balanced this, by presenting a solidly objective sense of the workings of grace through word, matter and action and then allowing culturally-varied traditions and practices to grow up around these rituals.

Educated, not destroyed (4/26)

Secondly, Edman recounts a discussion in which which some Bach was played on a phonograph in a group that included some Very Modern Musicians. Discussions ensued, of course. He concludes:

The arts are the languages of men, and a passionate conflict over a symbol may be as symptomatic as the quarrel over a religious and political creed. But in such matters quarrels become discussions, and the discussions are innocent. Our quarrel over taste divided but educated rather than destroyed us.

To want to learn. To be willing to have your worldview challenged and maybe even blown up. To disagree, as one does, but to seek to learn through that disagreement, rather than to wield power and claim victory?

What a world. What a world.

Day trip to the Fitzgerald Home in Montgomery (4/30)



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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(Tomorrow, December 12, although of course Sunday takes precedence.)

Some resources from me:

First, from the Loyola Kids Book of Catholic Signs and Symbols. 

The first 12/12 entry from my  2020: A Year of Grace-Filled Days. (The devotional included two Advent seasons.)

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The second.

(That, of course, was a singular volume for those dates. You still might find it useful, but in case you are interested in a more perennial type of devotional in that same style, try my Book of Days.)

St. Juan Diego in The Loyola Kids Book of Saints under “Saints are People Who See Beyond the Everyday.”

 

We spent Holy Week 2018  in Mexico – Mexico City and Puebla. All of the posts are linked here,and the visit to the Guadalupe shrine is described here.

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I described one of my favorite aspects of the Shrine here, in a Living Faith entry from 2018.

Lining the walls of the museum at the shrine to Our Lady of Guadalupe in Mexico was something I had never seen before. Subsequent research revealed that they are actually a common sight in Latin America and some parts of Europe, but that day, they were new to me: ex-voto paintings. I knew of ex-voto charms and plaques and even blue and pink ribbons left in chapels in gratitude for new life, but I’d never seen this–small primitive hand-painted scenes depicting how the prayers of the sick, the injured and the imprisoned had been answered. They were at once charming, raw, honest and so expressive of deep gratitude, I couldn’t help but pause, examine my own life, remember answered prayers and the healing grace of God–and follow him on the way, grateful.

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Finally – a free e-book on the Blessed Mother, here!

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Today’s his feast, of course. One of my favorite saints for many reasons, including the fact of his determined resistance to God’s call, the expression of that call through the voice of the people of Milan, and then his full-spirited embrace of his duty when he discerned that yes, this was the way God wanted him to go.

A few St. Ambrose-related posts coming your way.

(Our 2011 trip to Milan. Ambrose on Repentance.)

First, the basics:

St. Ambrose, today.

Artwork: St. Ambrose rebukes Theodosius by Daniel Mitsui. More here.

In depicting this event, I wanted to give emphasis to the ideas of repentance and forgiveness; in a quatrefoil above the door of the church, I drew King David confronted by the Prophet Nathan (whose parable appears in a smaller quatrefoil). The postures, clothing, and positions of these figures relate them to those of St. Ambrose and Theodosius below. The beginning of the psalm expressing King David’s repentance I wrote on the lintel. On the door is a sactuary knocker (in the form of a green man, similar to that knocker on Durham Cathedral) which suggests again the idea of a church as a place for the repentant. Both St. Ambrose and the Emperor wear purple vestments; the color is a symbol both of repentance and of imperiality.

The crosier carried by St. Ambrose is my own fanciful design; it has a carved-ivory head in the shape of a seahorse with snails for crockets, and terminates in a narwhal tusk.

A narwhal tusk!

We might begin with his hymn, Veni Redemptor gentium:

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Source

A Clerk of Oxford has a wonderful, thorough post on the hymn. Go here for that!

He’s in the Loyola Kids Book of Saints, under “Saints are People Who Change Their Lives for God.” 

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You can peek at the chapter here, at Google Books.

B16 at a General Audience, speaking about St. Ambrose:

Dear brothers and sisters, I would like further to propose to you a sort of “patristic icon”, which, interpreted in the light of what we have said, effectively represents “the heart” of Ambrosian doctrine. In the sixth book of the Confessions, Augustine tells of his meeting with Ambrose, an encounter that was indisputably of great importance in the history of the Church. He writes in his text that whenever he went to see the Bishop of Milan, he would regularly find him taken up with catervae of people full of problems for whose needs he did his utmost. There was always a long queue waiting to talk to Ambrose, seeking in him consolation and hope. When Ambrose was not with them, with the people (and this happened for the space of the briefest of moments), he was either restoring his body with the necessary food or nourishing his spirit with reading. Here Augustine marvels because Ambrose read the Scriptures with his mouth shut, only with his eyes (cf. Confessions, 6, 3). Indeed, in the early Christian centuries reading was conceived of strictly for proclamation, and reading aloud also facilitated the reader’s understanding. That Ambrose could scan the pages with his eyes alone suggested to the admiring Augustine a rare ability for reading and familiarity with the Scriptures. Well, in that “reading under one’s breath”, where the heart is committed to achieving knowledge of the Word of God – this is the “icon” to which we are referring -, one can glimpse the method of Ambrosian catechesis; it is Scripture itself, intimately assimilated, which suggests the content to proclaim that will lead to the conversion of hearts.

Thus, with regard to the magisterium of Ambrose and of Augustine, catechesis is inseparable from witness of life. What I wrote on the theologian in the Introduction to Christianity might also be useful to the catechist. An educator in the faith cannot risk appearing like a sort of clown who recites a part “by profession”. Rather – to use an image dear to Origen, a writer who was particularly appreciated by Ambrose -, he must be like the beloved disciple who rested his head against his Master’s heart and there learned the way to think, speak and act. The true disciple is ultimately the one whose proclamation of the Gospel is the most credible and effective.

Like the Apostle John, Bishop Ambrose – who never tired of saying: “Omnia Christus est nobis! To us Christ is all!” – continues to be a genuine witness of the Lord. Let us thus conclude our Catechesis with his same words, full of love for Jesus: “Omnia Christus est nobis! If you have a wound to heal, he is the doctor; if you are parched by fever, he is the spring; if you are oppressed by injustice, he is justice; if you are in need of help, he is strength; if you fear death, he is life; if you desire Heaven, he is the way; if you are in the darkness, he is light…. Taste and see how good is the Lord:  blessed is the man who hopes in him!” (De Virginitate, 16, 99). Let us also hope in Christ. We shall thus be blessed and shall live in peace.

OSV, along with many other publishers at the time, collected these talks on the early Church Fathers into a volume. I wrote a study guide to go along with it, which is now available for a free download. So there you go – an easy personal or group study, at no cost to anyone for materials, since the talks are online at the Vatican website. Below are the pages for the Ambrose-Augustine chapter.

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The Scriptures and prayers we hear and say during the season of Advent are not, of course, just cobbled together. It’s not a random mix of Old Testament prophets, John the Baptist and, late in the game, some Mary.

In the days of the older lectionary, there was not a three-year cycle, but one. People argue about the relative merits of each, but the ancient way, it seems to me, benefits from simplicity, clarity and focus. Yes, the three-year cycle exposes us to a broader range of Scripture, but loses some of that grounding and paradoxically, can lose some richness.

(At the bottom of this post are some scans of an older Mass book I have, for comparison. More details below)

Anyway, one of the few older Catholic websites that’s still a) operating and b) useful and c) not filled with dead links is Fr. Felix Just SJ’s lectionary site. It’s very old-school in presentation, and very easy to navigate as a result. Here’s his Advent page, which is a concise source of information, including his summary of the themes of each of the Sundays of Advent.

  • First Sunday of Advent – The readings look forward to the “End Times” and the coming of the “Day of the Lord” or the “Messianic Age”; the Gospel is an excerpt from the Apocalyptic Discourse of Jesus in one of the Synoptic Gospels.
  • Second Sunday of Advent – The Gospel readings focus on the preaching and ministry of John the Baptist as the precursor or forerunner of Jesus, the one who came to “Prepare the Way of the Lord,” by calling the people to turn back to God.
  • Third Sunday of Advent – The Gospel readings continue to focus on John the Baptist, who talks about the one who is to come after him, while the first and second readings convey the joy that Christians feel at the world’s salvation through the incarnation of thje Savior.
  • Fourth Sunday of Advent – The Gospels tell of the events that preceded and prepared for the birth of Jesus, including the dreams of Joseph (Year A), the Annunciation (Year B), and the Visitation of Mary to Elizabeth (Year C).

More from the Loyola Kids Book of Bible Stories, including part of the table of contents. I keep bringing this to your attention because I think it’s so important to teach children to read Scriptures with the heart of the Church, and, conversely, to experience the liturgical year through the Scriptures. That’s how the book is organized.

First page of the entry
Last page

You can get a good preview of the book here.

(And Signs and Symbols at the same site, here)

Below are scans of some pages from Parish Mass Book and Hymnal, which was a missal for the new Mass, celebrated beginning the first Sunday of Advent, 1965. However, the revised lectionary was not promulgated until 1969, so the Scripture readings are traditional. As I said, I have a copy, and it’s a nice, compact little volume, but you can peruse the whole thing via archive.org here.

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