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Archive for the ‘Family’ Category

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We’ll make this super quick.

 

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All right! There’s one! Seriously, though – Thursday was a travel day. From Omaha down to College Freshman’s college, where we took him out for lunch, dropped off some treats, got the scoop (everything going fine, it seems), said, “See you at fall break” and then drove on.

 

— 3 —

We’d thought about stopping in St. Louis, but at some point earlier in the week, I realized that we’d get to St. Louis by probably 5 – which meant that all the “attractions” we might want to see would be closed. Sure, the wonderful City Museum would be open, but it’s not that we’re too old for that now (14), but more…who wants to do that without a partner in crime? And we’ve been to the Arch, which is great, sure, but worth a stop on a trip like this – a “stop” meaning an overnight? Nope.

So Memphis it is, with a brief stop in Ste. Genevieve – a place I’ve wanted to visit – the first permanent European settlement in Missouri. It was a somewhat illuminating sidetrip – many original structures crowded on small streets, far enough from the river to hopefully avoid the floods – a small river ferry just outside of town as well – but it would probably be better to do when things like the visitor’s center and the museum were open and the ferry was running.

-4–

We’ll do one major thing here this morning – a site we haven’t done yet (no, not Graceland – I went to Graceland years ago, and with a $40 admission charge now –  er, no.), eat at a favorite barbecue place, then head home. It really does seem impossible that it was only a week ago that we were heading through here with a about-to-be college freshman and me, a very nervous parent. It seems a million years ago, both in time and emotion.

Life, indeed, goes on.

–5 —

A couple of months ago, I was asked to write a Diary feature for the Catholic Herald. I wrote it – then rewrote it from scratch in the very early hours of the morning it was due in a hotel room in Caceres, Spain because, as I keep griping, my laptop for the moment is this STUPID Chromebook (don’t buy one) that I had to buy for former college senior’s former senior year in his former school, and little did I know that if you forget your Google password and think, “Eh, I’ll just reset it” – that resetting wipes everything from the Chromebook – including the Word app you’d downloaded because you hate Google Docs.

(Don’t buy a Chromebook)

Ahem. Okay. Well, so I wrote – and rewrote it, and then sort of forgot about it. They never sent me a link to the published version. Yesterday, I was thinking, “Hey, I wonder about that Corpus Christi piece – did it ever actually get published?”

Well, here it is!

Not a lot to it, but it might make ya think, as they say.

— 6 —

This is great. Absolutely great. We’ll be using this.

Aquinas 101 from the Dominicans (who else?)

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2020 Devotional available. 

Son’s new novel available.

Son posts film thoughts every day during the week. And, as I mentioned on Twitter earlier this week: He has a full-time job, writes fiction, watches tons of movies and writes about them daily (Tarantino this week) has a wife and a five-year old and still has found time to read War and Peace over the past couple of months. Yeah.

Here’s his blog post on the novel!

 

For more Quick Takes go visit This Ain’t the Lyceum!

 

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Fascinating:

Construction on the Church of St. Dismas began in 1939.  It was the brainchild of Fr. Ambrose Hyland (1900-54), the chaplain of the facility, who had previously celebrated Mass in the prison auditorium, which he thought was “not adequate” for their needs, said Fr. Bill Edwards, chaplain of the facility 2002-11. Fr. Hyland went on to “put his heart and soul into building the church, which created a good environment in which the inmates could worship.”

Materials and funding for the church were donated; gangster “Lucky” Luciano (1897-1962) was an inmate at Clinton in the 1930s and donated red oak for the pews. Other significant donations include two angel carvings said to be from the flagship of explorer Ferdinand Magellan (1480-1521). The angels were donations from the Magellan family.

Inmates supplied labor to build the church, trained by prison guards, volunteers and other inmates. Among the most notable was forger Carmelo Louis Soraci, who used his talents to create the structure’s colorful stained glass windows, modeling faces after the inmates he knew.  Soraci’s contribution led to his being freed from prison in 1962. Deacon Bushey told the North County Catholic, “It’s really a beautiful church, and the vast majority of the population will never see it.”

Other notable features include a Lourdes grotto located outside the church.  The structure was dedicated in 1941, and added to the National Register of Historic Places in 1991.

See the slideshow here

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Elsewhere in the state of New York:

A New York City public arts program has said it will not build a statue in honor of St. Frances Xavier Cabrini, despite the saint receiving the most nominations in a public poll. 

She Built NYC was established in June of 2018 under the patronage of Chirlane McCray, wife of New York Mayor Bill De Blasio, to create more statues of women around the city of New York. The public were asked to nominate women for a potential statue and the campaign received over 2,000 votes for over 300 eligible women.

The results of the nominating period were published in December, with Mother Cabrini receiving 219 nominations – more than double the number received by second-place finisher, Jane Jacobs. 

Despite the public vote, the New York Post reported on Aug. 10 that the selection committee, led by McCray and former New York deputy mayor Alicia Glen, had excluded the first American saint from the planned statutes, instead choosing to honor Rep. Shirley Chisolm, Katherine Walker, Marsha P. Johnson, Sylvia Rivera, Elizabeth Jennings Graham, Billie Holiday, and Dr. Helen Rodriguez-Trias. They received the third, fifth, seventh, 19th, 22nd, 24th and 42nd-most nominations, respectively. 

LGBT rights activists Johnson and Rivera were biological males and will be featured together in a single statue. Both were self-identified “drag queens” and co-founders of the Street Transvestite Action Revolutionaries. The pair received a combined 86 nominations.

So….two men will be recognized as notable New York women.

Got it.

I keep telling you….

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Some of us may not give two figs about college football, but it’s always great to see SEC Shorts back in business:

 

-4–

Learn to read, you know, books again:

But what does this science have to do with the discussion surrounding modern, digital culture? Wolf outlines three major concerns with the way digital media affects the malleable neurology of our reading brain. The first is the way in which it encourages our novelty bias. Already wired to give primary attention to new signals in our environment, a feature which protects us in the event of danger, it takes concentrated effort and time to teach the brain to focus on letters and words. However, the scrolling and constantly updating sound bytes of the internet split our attention. As Wolf describes it, “In multitasking, we unknowingly enter an addiction loop as the brain’s novelty centers becomes rewarded for processing shiny new stimuli, to the detriment of our prefrontal cortex, which wants to stay on task and gain the rewards of sustained effort and attention.” As we give into this rhythm of reading, we lose what she calls cognitive patience. Not only do we struggle to focus our attention on the page, but we fail to spend time with the content of our reading. The digitally-trained brain has a harder time pausing to digest the meaning and implications of what has been read. In this way, the highest purposes of reading, self-reflection and the pursuit of wisdom, are lost. 

Her second concern addresses the substantive nature of the page. The physical dimension of print provides readers “a knowledge of where they are in time and space” and “allows them to return to things over and over again and learn from them.” She calls this the recursive dimension of reading. Screens do not have quite the same “thereness” as hard copy. The words disappear as we scroll, and we therefore lose the sense of their permanence. In early years the recursive dimension is especially important as children experience repeat encounters with a book. Wolf says, “It involves their whole bodies; they see, smell, hear, and feel books.” 

Such repetition allows them to develop the quality which comprises her third concern: background knowledge. Human beings can only acquire insight by comparing new concepts with those they already know. Wolf recounts her attempt to read Ethiopian children a story about an octopus. They had never seen or heard of such a creature and could not comprehend the context in which the story took place. For modern children of the West, Wolf sees a similar problem: “That environment is providentially rich in what it gives, but paradoxically today, it may give too much and ask too little.” 

 

–5 —

Today, I’ve got a post up about St. Rose of Lima – worth your time, I think. I hope!

As well as an earlier post on St. Bernard here and here. 

Also check out a post earlier this week on what the television shows Dead to Me and After Life say about death, loss and grief. 

Finally, take a look at our Cathedral rector’s post on Mass options: “The Options that Divide Us”

Yes, the multiplicity of options that I listed above are legislated by the Church, and so are legitimate variations: I am not disputing that. What I am pointing out is the way that they have led, in practice, to a subjective approach that has contributed to our being divided into camps. We may well choose certain options, and legally — but we may choose them for the wrong reasons. And we often have done so.

The way forward, which I think will help us to achieve better unity within our worship, is two-fold:

  1. Realize, through liturgical education, that worship calls us out of ourselves and challenges us – it is not something we create based on personal tastes or questions of efficiency or convenience;

  2. Seek always those options that are in continuity with what was done by our ancestors.

 

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And we’re off. It’s college move-in day this weekend, followed by Son #5 and I doing some gallivanting for a week or so. We’ll be heading to a spot that I’ve never seen before, so do check back in for posts on that. As well as Instagram, of course.

Be sure to check back in to see how my big plans about Being Educated in the car go in reality…

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2020 Devotional available. 

Son’s new novel available.

Son posts film thoughts every day during the week – here’s his take on the new Dumbo. 

 

For more Quick Takes go visit This Ain’t the Lyceum!

 

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Earlier this month, the National Catholic Reporter ran a series of article on EWTN, written by Heidi Schlumpf. It made a blip, generated some commentary and then was gone, like almost everything else that’s written and published these days. Truth be told, despite being three lengthy articles long, there was nothing new in it, mostly because Schlumpf didn’t actually come down here to poke around and do research, but simply pulled from the public record, watched TV, collated things everyone already knows, and packaged it a la Catholic Left – which is decorated with pearls for the reader to clutch in horror as she reads, which of course happen to be the same pearls a writer from the Catholic Right would flourish with pride.

It was, in a way, typical 21st century “reporting” – which less to do with ideology, and more to do with the ease of accessing a certain level of information through the internet, a level which gives the impression of depth, but really isn’t. In other words – anyone with a computer and a keyboard could have written these stories from anywhere. 

A far more interesting story could be told from actually venturing down here to Scary Alabama, staying awhile, poking around, talking to employees and (probably more importantly) ex-employees and some of the hundred of Catholics living down here with connections of one sort or another to “the Network” as it’s referred to- or even reaching out across the country to people who’ve been involved with programming.

I’m not saying I “know anything” worth scooping on, because I don’t. I know a few people associated with EWTN, the chairman’s daughter was in my son’s high school graduating class, but honestly, I wouldn’t know the man if he crashed into me on the street. I just know that the history of EWTN is complex and more than a little fraught – because it’s a human organization, and that’s what human organizations are like. Fraught.

No, what I want to speak briefly to – besides the shallow reporting ironically enabled by the internet –  is the issue of what we miss when we’re blinkered by ideology. Just two points.

Far more interesting than the whole SCARY RIGHT WING angle of Mother Angelica’s development is how it reflects the bigger picture of American Catholicism, particularly that post-Vatican II trajectory. One small point that Schlumpf misses or ignores in her piece was that Mother Angelica was, at the beginning of her public ministry (so to speak), charismatic. I Image result for mother angelica mini booksdon’t know if she was personally involved in charismatic movements, but the first place I encountered her little pamphlets was via a guy I knew in college (this would be early 80’s) who was heavily into the charismatic movement – they were all passing around her pamphlets and other writings. They loved her. They were her first fan base. Many of the early adherents of her work were – and some still are – charismatic (there’s a regional charismatic conference here in town this weekend, and one of the main speakers is EWTN personality Johnette Benkovic Williams).  Even ten years ago, when we first moved here, one of the people we knew who worked at EWTN (but no longer does), was charismatic – but, this is what I’m talking about – was also involved in a newly formed Communion and Liberation group here – and had their new baby baptized in the Traditional (Extraordinary Form) Rite.

Complex, isn’t it?

Of course, to some, all of that (except the C &L part) is of a piece – all Right Wing or what have you. But of course, it’s not. It’s a big story, it’s the story, of an important part of American Catholicism that takes in the post-Vatican II world of the charismatic movement, the apologetics movement, the struggle for Catholic higher education, liturgy wars, unending scandal, power shifts between laity and the ordained, Y2K fears (yes), politics and money.

A lot of that story is reflected in EWTN’s story – not all of it – but much of it. And it’s complex and interesting. But you might have to do more than peer at a screen, read Guidestar reports and Arroyo’s book to figure it out.

The second point I wanted to bring up is related, yes, to someone I do know, but the reason I bring it up is not because I want to defend him – he requires no defending – but because it might help you develop your media-criticism skills.

For as we all know, contemporary media is mostly ideologically rooted and identified, and depends for its power on getting you – the consumer – to root for the good guys and against the bad guys and then keep coming back to the source for more fodder to energize your loyalty and contempt. To this end, hardly anyone has serious discussions rooted in reality any more and almost everyone seems to have given up trying, depending instead on simply on whatever supports your preferred narrative: labels, stereotypes, strawmen,dog-whistles and guilt-by association.

Schlumpf does this in her article with our bishop, Bishop Robert Baker. Here’s what she says about him:

Of course, the bishop with the closest relationship to EWTN is the one who oversees the diocese where the network’s headquarters are located. Bishop Robert Baker, who has headed the Birmingham diocese since 2007, serves on the network’s board of governors.

In 2009, Baker called Notre Dame’s decision to invite President Obama to speak at graduation “a travesty to the legacy of Catholic education,” and has called for politicians who support abortion to be denied Communion.

He has been a supporter of the Latin Mass; shortly after being assigned to Birmingham in 2007, he lifted the ban by previous Bishop David Foley on ad orientem Masses (in which the priest’s back is to the congregation). He requires chastity education for all Confirmation candidates and recommends Family Honor Inc., a chastity program using the controversial Theology of the Body view of human sexuality.

After the Pennsylvania grand jury report in August 2018, Baker attributed clergy sexual abuse to lust and a lack of chastity, especially the accusations of “predominately homosexual behavior and abuse.”

The diocese is celebrating its 50th anniversary this year, but another important date may be even more meaningful for the diocese — and EWTN. On June 4, Baker turned 75, the age at which bishops submit their resignations to the Holy See. There has not yet been news of its acceptance, but he told local news a replacement bishop would be expected in six months to a year.

Got it?

You know what to think now, right? Spoke against Obama-denied Communion-ad orientem-chastity-blamed gays. 

Because that’s what’s important – we signal you with certain specifics torn from context – and now you’ve made the connections and you know what box this person belongs in.

I’m going to broaden that picture in a moment, but I want to emphasize again – I’m not doing this because I am feeling defensive – I think it’s just a very useful example of how a picture can be painted and planted in your consciousness by presenting information selectively  – and to be aware that almost everything you read is characterized by the same process – and to trust nothing. That is to say, be cautious about deciding, “This Person is Like X because this article told me these bits of information.” Even – I have to say, in the social-media defined world – when This Person is telling you these bits of information about themselves. 

And this happens to be a useful way to make this point, because, well, I live here, and I know Bishop Baker. He’s the reason we’re down here – he brought my late husband down here to work – and he baptized my youngest. I don’t keep in close contact, but, as I said, I do live here and am fairly aware of what’s going on.

So that NCR-approved list above tells you what to think and what box Bishop Baker belongs in. Well how about this:

  • The harshest anti-immigrant bill ever passed by a state legislature was signed into law by the governor of Alabama on June 9. Soon after, the U.S. Justice Department, civil rights groups, and four Alabama bishops filed lawsuits to prevent its enforcement. The bishops argued that sections of HB 56 that criminalize transporting or harboring an undocumented immigrant and prohibit any actions that “encourage or induce” undocumented immigrants to live in the state interfere with Alabama citizens’ First Amendment right to freely express their Christian faith, especially the performance of the sacraments and church ministries that serve the poor. The bishops were forceful in their condemnation of HB 56, calling it “the nation’s most merciless anti-immigration legislation.” …. The historic lawsuit filed by Archbishop Rodi, Bishop Robert Baker of the Catholic Diocese of Birmingham, Episcopal Bishop Henry Parsley, Jr., and Methodist Bishop William Willimon is the first time that a group of bishops have filed suit to stop an anti-immigrant law at the state level.

 

  • “Exactly. The life issues are a continuum and they go across the board. I think these issues are right now, to the pivotal bullet, and most important ones, [inaudible 00:24:04] this little hot-button issue, and that’s capital punishment. I have myself served as a priest, as a chaplain to Catholics on death row when I was a priest in Florida. Pope John Paul II had said while in the past the Catholic church did not take a strong position of opposition to capital punishment because it invoked it itself in the past, now he said we should move away from that, and he puts it in a continuum of the life issues, respect for human life. So I just throw that out for conversation. I know it’s a hot-button issue here in Alabama, and politically it’s one that’s not gone too far, but we as Catholics still talk about that to … And I have witnessed myself two executions, I had been with the inmates, and I’ve seen them face it…”

 

  • Through Bishop Baker’s efforts, the diocese has developed good, healthy ties with the moderate Baptist divinity school in town – Beeson, part of Samford University. They have co-sponsored some conferences, including, in 2016 , one on racism, called Black and White in America – How Deep the Divide? 

 

 

Holy Family’s president is a diocesan priest – former Anglican, married. Wait – but – how can I label that box? So confused!

 

  • Bishop Baker oversees a diocese that’s geographically large, spread-out and diverse, including many rural communities where Hispanic populations have exploded over the past few years, as well as cities with historic roots in older immigration groups and patterns (Italians, Greeks and Lebanese), and African-American Catholics. The ministries of the diocese reflect all of that. We have very “conservative” groups, we have the Extraordinary Form of the Mass in several places, we have charismatics, we have middle-of-the-road religious orders, we have sisters in full, traditional habit, we have sisters in no habits.

 

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End of Eucharistic Procession at this summer’s Eucharistic Congress. 

In 1983, Mother Elvira, a Sister of Charity, opened the first Comunità Cenacolo home in Italy. A decade later, Our Lady of Hope residence for men was established in St. Augustine, and there are now four U.S. homes — three in St. Augustine, Florida, and one in Hanceville, Alabama.

“Mother Elvira’s emphasis was on the Eucharist and devotion to the Blessed Mother as a source of healing,” said Bishop Robert Baker of Birmingham, Alabama, the Church leader who has led the effort to bring Comunità Cenacolo to the United States, after witnessing the desperate struggles of drug addicts as a priest in St. Augustine.

“I have always felt the Catholic Church was weak in responding to the problem of drug addiction and could do more to use its [spiritual] strengths” to help people, Bishop Baker told the Register….“There is a value to counseling and psychotherapy,” he agreed, but the sacraments and prayer are also important for people dealing with addiction. After he was named the bishop of Birmingham, Bishop Baker helped found a Comunità Cenacolo home for men in Blountsville, close to the Shrine of the Most Blessed Sacrament established by Poor Clare Mother Mary Angelica, EWTN’s foundress, in Hanceville.

Reflecting Bishop Baker’s concern, the diocese is hosting this in a few weeks:

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I just want to especially point out that the NAC [the National Advisory Council to the USCCB] did strongly emphasize “cultivating an ever-deepening spirituality of chastity and virtue,” and I hope we can find ways to really articulate that further. Just a general observation: I notice the name Jesus Christ hasn’t been mentioned in the course of this. . . . It might not hurt to throw that in there somewhere. . . . Hopefully, somewhere, his name could be mentioned.

You’d think.

*****

Our information lives are completely characterized by this sort of incomplete information offered to signal, label, draw lines and define friends and enemies. Anyone who has a life offline knows how false this is. How absolutely false. How about this?  Don’t live in that world. Try the messy real world of blurred lines and surprising, real people instead.

 

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Kids and the Church, youth and religion, keeping kids Catholic…etc…etc…

People worry about such things. They think and write about them a lot.

Sometimes, finding a different angle is helpful: a story from another perspective, another time, another tradition.

Here’s one:

I learned about this short book – almost an extended essay, even – via one of my regular stops – the Neglected Books page. Here’s the entry.

It’s not a book you’ll find in your local library, but you can grab a digital copy via archive.org. By the time you read this, I’ll have returned my “copy” and you can have at it.

(Those engaged with children’s books will recognize the style of the cover art – it’s Edward Ardizzone, famed illustrator. Perhaps you know the Little Tim books? Don’t get your hopes up with this one, however – the cover is the only art. Nothing inside.)

The Long Sunday is a memoir of a very specific aspect of Fletcher’s life: his religious formation. You can see why it interested me. He was raised in a middle-class home in a Image result for the long sunday fletcherseaside town in the east of England (his father was a chemist  – pharmacist) by Wesleyan parents.

It is, of course, quite different from a Catholic upbringing – but in many ways the same and very valuable for anyone interested in the question of how we attempt to live out religious faith in communities and families – and how we attempt to pass it on. Essentially: it’s very good to be reminded how children and young people see and experience what adults are saying – and more importantly, doing.

Fletcher is, of course, writing as an adult and filtering his experiences, but he was also a psychologist and, it seems, attempting to be fair-minded about everything. Spoiler art: he doesn’t follow in his parents’ footsteps.

The Neglected Books entry goes into detail, but it basically comes down to a few factors:

  • Adult hypocrisy. Nothing rank and horrendous like thieving church elders or abuse, but smaller points that a child inevitably notices, for Fletcher here, mostly centered on judgmentalism.
  • The aura of judgment weighs heavily in other ways. The spiritual milieu of his youth was heavy with judgment of outsiders. Naturally, when he actually starts to experience “outsiders” and sees the goodness of which they are capable – he begins to question what he has been taught.
  • An awareness of manipulation. Some of what he writes benefits from hindsight, certainly, but the nudges were there as a child: seeing the bribery offered for attendance and achievement, prizes given for Sunday School performance and even turning other children in for their wrongdoing. On a broader level, Fletcher spends a lot of time delving into the machinations behind what we’d call revivals – this is the era of Billy Sunday, when mass evangelization, fueled by media and communications technology – is exploding.
  • Finally, a point which is, I think, pretty powerful and easily applicable today – and ties in with the other points. His puzzlement at a certain dissonance between the importance ascribe to these matters of faith and salvation – and the relatively small amount of energy and interest people actually seemed to devote to sharing it, except during those revivalistic bursts.

 

Even if they believed implicitly that the warnings so gravely uttered could safely be disregarded for themselves, since they had the assurance of salvation, I did not see how they could contemplate arriving in heaven to hear the welcoming words, ‘Well done, thou good and faithful servant’, with any satisfaction while knowing that the God who thus greeted them had made such very different arrangements for the reception of others who, for any reason at all, had failed to earn His good opinion. It was therefore extremely disconcerting to my simple mind to observe that while to all appearances, worshippers did take very seriously the ideas presented to them from the pulpit—whether about the evils of procrastination or some other subject of religious discourse—these ideas washed off like water off a duck’s back as soon as the service was over; or if not quite that, made an impression completely insignificant in relation to the portentousness of what was said.

In the course of my boyhood I reflected on this matter long and earnestly, and came slowly to the conclusion that in religious discourse nothing meant what it appeared to mean. For reasons best known to themselves the adults were by common consent playing, and thoroughly enjoying, a highly dramatic game of ‘let’s pretend’. Those who took it seriously, as a few did, and carried over into daily life the solemnity of foreboding and fear evoked by the game, or even the exaltation of conscious righteous-ness, did so precisely because they took themselves very seriously, and so did not perceive that they were at play. The others, knowing that it was a game—an interlude—squeezed out of it all the emotional excitement they could just as we children did when we dressed up for a charade, played ‘cops and robbers’ or in some other way exercised our imaginations to heighten the intensity of our enjoyment of the experience of living. Needless to say, I reached this conclusion intuitively. At no time during boyhood could I have put it into words; I was simply observant of my elders’ behaviour and mentally alert enough to want to make some kind of sense out of what would otherwise appear to be mutually incompatible forms of thought, feeling and action co-existing within apparently intelligent and rational human beings. More mature reflection has not convinced me that my intuition was very wide of the mark.

As you read The Long Sunday, it seems clear that Fletcher never reached a point of trying to evaluate the worth of the religious tradition in which he was raised based on any deep evaluation of its truth claims. His assessment of whether or not what he had been taught was “true” was based entirely (at least in his telling) on

  • Whether or not those who professed the faith behaved in ways consistent with the teachings
  • Whether or not those who professed the faith lived as if they actually believed it mattered and was as life-defining as they claimed
  • Whether or not certain claims related to human behavior seemed true to him – that is, were outsiders really “bad” or unhappy? Were the believers, who made him memorize Scripture verses about joy – joyful?

So it wasn’t – does God exist, did Jesus exist, what did Jesus teach, did Jesus rise from the dead, is the Wesleyan tradition faithful to what Jesus taught?

But you know – Fletcher’s youthful criteria – your behavior will tell me if this stuff is true, all right –  are probably far more common than the second set of deeper questions. We all know it – we know how human failure and hypocrisy impacts spiritual witness.

Which is why a faith formation and experience built on the “power” of personal witness and the strength and vibrancy and enthusiasm of human beings and their communities is flawed and maybe even doomed.

Join us because we’re an awesome, vibrant community where you’ll find faith and joy and peace in our awesome, vibrant community!

It’s a conundrum, a complex dynamic, and even a dance of sorts. What does Acts tell us that people noticed about the early Christians? What got their attention? The preaching? Not really. It was more: See how these Christians love one another.

As Fletcher’s experience tells us – the witness matters, deeply. Who among us hasn’t been drawn closer to faith because of another person’s sacrifice, patience or joy?

But, as the broad and deep experience of two thousand years of Catholic living has also told us – human beings will fail. Human beings will let you down. Every saint, every wise spiritual writer works hard to diminish their own role in any spiritual endeavor, beginning with Paul himself: I planted, Apollos watered, but God gave the growth.

So a healthy, whole Christian tradition, based on solid ground, always reminds us of the objective reality – God and God’s Word – that our human actions only faintly echo and weakly point to. I’m trying we say – but look – I’m going to fail. Every day. I’ll tell you what God has done and how God has changed me and yes, saved me, but every day is still a struggle, and I’m glad I’ve helped a little, but really – faith is much more than what you see here in our smiles and handshakes.

Anyway, The Long Sunday is an interesting, short read – if you’d like a glimpse into the past, into a religious tradition struggling a bit with modernity and some food for thought about the line between formation and manipulation – take a look.

Finally – this was an interesting passage I present for your consideration – he wrote the book in the late 50’s, but is reflecting on the early 20th century, when the earliest form of film was coming into vogue.

It’s startling how accurate the observation still is:

 

I have often thought that anyone who is going to write anything like a definitive history of religious life in the twentieth century will have to devote a chapter, and a long one, to the influence of the cinema. Until it became a popular form of entertainment, their church was, at any rate for people of the Nonconformist denominations, the focus of all their social activities and the only place of amusement most of them ever entered.

Curiously enough, when the `Bioscope’, as it was then called, came on the social scene, religious people took to it like ducks to water. Perhaps because the Magic Lantern was regularly used on church premises by returned missionaries, temperance lecturers and others who were above suspicion, it had already acquired an odour of sanctity; and as the Bioscope was no more than an improved form of Magic Lantern—indeed it had begun to supersede the Lantern as an instrument of religious instruction before it was commercialized—it was accepted without question.

Today the cinema has taken over a great part, not only the entertainment value of institutional religion, but of its spiritual significance as well. The modern cinema is a place of worship, corrupt and superstitious worship, no doubt; nevertheless it provides for millions of people the only experiences of the ‘numinous’ they ever have. It is indeed a remarkable fact, which religious historians will have to examine and account for, that as the cinema developed it took on more and more of the trappings of the church in a degraded or caricatured form, while at the same time more and more places of worship began to look like cinemas, complete with tip-up seats, organs of the Wurlitzer type, projection-rooms and screens; and to employ all the devices of commercial propaganda to popularize their wares. This strange convergence, or interchange, of roles, is not, I think, coincidental.

My own impression is that the cinema and all it stands for represents a break-through into overt expression of the impulses that were rigidly repressed by the religious prohibitions that conditioned the thought and behaviour of professing Christians in the Victorian and Edwardian eras. I suspect that the real inner significance of their life and faith is revealed when the secular and the religious institutions are seen as the obverse and reverse of the one spiritual coin. 33qq

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I got a little hung up on the trip blogging because at some point I decided I should just go through the entire trip in order – and that quickly became a discouraging, daunting task. Mostly because I thought I might do a single post on Seville, but we were there for two weeks, and..what should I do?

So last night, I said, forget it. I’ll just blog topically and randomly, as is my wont. It will all be eventually organized in the proper order on the Travel page anyway.

When we went to Madrid several years ago (my daughter was working in Germany, and this was our way of meeting her for spring break – we’d been to Germany at Thanksgiving and she was ready for a change of scenery by that point), Toledo emerged as a possible day trip, but it lost out to Segovia, and I’m glad. Toledo is filled with daytrippers, and I think we got more out of our time there from not being a part of those hordes.

You might know the aspect of Toledo from El Greco, who settled here and painted it, memorably.

Image result for el greco toledo

That’s all I knew about it, really. Striking setting, old, former capitol. I’d considered staying for longer, and I’m glad we didn’t. Two days was enough. Not that we saw every corner, but there was something about the place that made me ready to leave.

There’s really no mystery about it – and it wasn’t the fact that it was blisteringly hot (high 90’s) during our time there. As I walked around, the best comparison I could come up with was Venice. Toledo certainly has more actual residents than Venice does, even in that historic center – I saw them shopping and sitting in government services waiting rooms (I wasn’t in those waiting rooms – the doors were wide open to the street), and you can see that the city spreads far out beyond the iconic rise on the river bend. But that historic center does seem predominantly tourist-centered in a way that, say, Seville, wasn’t. When I travel, what I enjoy experiencing is that mix of deep history and culture in the midst of vibrant contemporary life. Toledo struck me as more of a museum. Interesting with lots to see in a stunning setting – but still, a museum.

So – I’m definitely glad we went. The Cathedral was spectacular, with one of the most helpful and engaging audio guides I’ve heard, the setting was beautiful and thought-provoking and seeing the El Grecos – memorable. But I didn’t regret leaving – I didn’t think, “I could come back here” as I’ve felt in some other places, large (Seville), medium (Padova, Italy) and small (Uzes, France).

As I mentioned, we didn’t stay in the center. In retrospect, having walked around and seen some of the parking areas, I think we definitely could have managed a different arrangement with a hotel closer in – but not knowing the layout, I was hesitant to commit. So the Marriott it was! 

It’s about a kilometer from the center, and walkable, but…not in near 100 degree heat. I mean – you could do it, I suppose, but starting your day out with a kilometer walk, partly uphill, in that kind of weather, doesn’t make for a great rest of the day. So we took the bus which stopped on the hour right outside the hotel.

Highlights:

Monastery of San Juan de los Reyes, founded by Ferdinand and Isabella, who intended to be buried here, but ended up in Grenada. I highlight for you the weird monkey on a chamber pot and the prayer on display before the high altar, also pictured. It was nice to see what was on display presented in a way consistent with its original (and continuing) purpose.

 

 

El Greco Museum. There are, of course, several El Greco pieces on display in situ around Toledo, but photographs are not allowed in most of those places. Here at the El Greco Museum, they were – it’s basically a replica of his house, built by some wealthy fellow to highlight a collection. It’s not expensive to get in (maybe 4 Euros? And that was just for me), and it’s not huge, but it’s worth seeing, especially for these portraits of the apostles.

We arrived just as a huge, boisterous group of senior citizens did – so boisterous they had to be shushed by the attendants – glad they were having a good time! But we were able to outrun them and reach the important rooms before they got there.

 

 

We did walk back to our hotel that night – it cooled down a bit, and I wanted to see the area down by the river. You can’t see it from the photos, but fish of some sort were attempting to swim upstream over the little “falls.”

 

 

IMG_20190625_213337It’s one of my favorite parts of traveling – those early evening hours when you’re wandering back “home” and people are horsing around. They drive me a little nuts, but thinking about traveling on my own without them? Doesn’t actually hold much appeal to me.

Next morning – view from the hotel and breakfast.

 

 

Then, on the bus, up to the city. First stop: the Jesuit church of San Ildenfonso – wonderful art inside, and a tower with a great view:

 

 

My favorite detail on the Mary statue is that she’s holding the sword aimed at the dragon’s head. Awesome.

Then, the Cathedral. It is…huge. You don’t just wander in – I think it was ten Euros to enter and tour, and that is a price I can’t argue with. You can mutter, “It’s a church, you shouldn’t charge to enter it,” but with a structure like this, of great historic importance and such an attraction – sure. There’s no way you could maintain the structure and offer the experience without charging something, and ten Euros struck me as very reasonable. I don’t often get audio guides, but I’m certainly glad we got this one – it was very well done, with the explanations just the right length, and engaging as well. You can, of course, read about the Toledo Cathedral in all sorts of places and see wonderful, better images, so here are just a few:

 

 

Some notes:

The St. Christopher is huge – the length of a wall. The audio guide explained that it was a popular belief that if you saw an image of St. Christopher, you’d be protected from death on that day – so they painted this image of the saint so, well…no one could miss seeing it when they entered! Burgos had a similarly huge St. Christopher painted in their cathedral.

In the photo on the third row to the right, you see an oculus – it’s part of a fascinating structure, including a highly ornamented piece opposite – called El Transparente. More:

El Transparente is a Baroque altarpiece in the ambulatory of the Cathedral of Toledo. Its name refers to the unique illumination provided by a large skylight cut very high up into the thick wall across the ambulatory, and another hole cut into the back of the altarpiece itself to allow shafts of sunlight to strike the tabernacle. This lower hole also allows persons in the ambulatory to see through the altarpiece to the tabernacle, as if were transparent, so to speak. It was created in 1729-1732 by Narciso Tomé and his four sons (two architects, one painter and one sculptor). The use of light and of mixed materials (marble, bronze, paint, stucco) may reflect the influence of Bernini’s Cathedra Petri in St Peter’s Basilica, Rome.

….

Not only was a skylight cut into the top of the thick back wall of the cathedral across the ambulatory behind the high altar, but another hole was cut into the high altar itself to allow the shafts of sunlight to illuminate the tabernacle like a spotlight.

After the two holes were cut, Tomé and his sons designed a way to visually connect the two by sculpting a fantastic company of angels, saints, prophets and cardinals. Abstract designs suggesting flowing robes and foliage hang over corners to mask the details of the architectural piercings. Along the edges of the skylight they arranged an array of Biblical figures who seem to tumble into the cathedral. At the outer edge of the opening sits Christ on a bank of clouds and surrounded by angels. The back side of the altarpiece was converted to a tower of marble which reaches from the floor to the ceiling. Intricate groups of figures were assembled so that the opening to the tabernacle could be hidden yet permit light to pass through.

The photo to the far right on the last row? Paschal Candle holder.

I was struck, as I always am, every time, in places like this, by sights such as you see in the photo on the right in the second row. Dozens – even, given the course of traffic in a single day – hundreds or thousands – of people standing, studying these images, which are not just images, but images that tell a story – the story of Jesus, the story that meets the deepest yearnings of the heart of every person standing there.

We wonder, we worry, constantly – how do we get people into churches? 

Guess what – in places like this – here they are. Here they are. 

 

We stopped in many other churches, ate some very good middle-eastern food, bought IMG_20190626_134620 (2)sweets from more cloistered nuns (left hand photos, top down), saw the remnants of what must have been a spectacular Corpus Christi procession, saw a couple more unphotographical El Grecos, then went back to the hotel to cool off, then – since it doesn’t get dark until about ten o’clock – headed out in the car, first to a castle south of the city. I’d read about it on TripAdvisor – it’s abandoned, high up on a hill – just what we needed to balance out the tourist hordes. The drive in the rental car was a little dicey – a rocky road with lots of switchbacks – but we did it, and my final bill from the rental car company arrived with no extra charges, so I guess I did fine. It was amazing and cooler up there than down below.

 

We then found a mall – this one – again, one of my favorite things to do when traveling. You can’t pay me to go into a mall in the United States, but I do love experiencing non-tourist shopping in other countries. It’s just so interesting to see what’s different – and what’s exactly the same. We ate at the food court, having found, of course a 100 Montaditos. The most popular restaurant, though? McDonald’s of course, and it wasn’t even close. The lines were five deep there – with Burger King right across the way, employees standing around, looking bored…

And the next morning….adios, Toledo! 

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— 1 —

Much blogging this past week, one post of which migrated over to Catholic World Report. 

Look for some concentrated Mary Magdalene posting coming up over the next week, considering her feast is a bit more than a week away. Also much more Spain blogging – I’ll be doing more detailed posts on the main sites we saw.

Remember my short store The Absence of War, is available here. I have sharing enabled on it, so you can get a few reads for the price of one, I’m thinking.

Also, please check out Son #2’s new novel, Crystal Embers here. (If you have Kindle Unlimited, you can read it for free) And his blog, focused mostly on film, here. 

Reviewer Steven McEvoy on Crystal Embers:

I would describe this story as a retelling of the tale of Saint George and the Dragon, but from a completely different angel. George has been released from his role in the military after a long and hard-fought civil war. He has been sent home, but home is his men, the battles, and the adventure. He does not know where he fits, and a quiet desperation keeps gripping him. His wife, Virginia, is lost in her own way. Her husband that returned from war is not man she remembers leaving or had built up in her memory. And she is no longer in charge or the lands and has a stranger sharing her bed. George is known as the hero who ended the war. She mourns the loss of her child, and it is a child he never met. They encounter a dragon on their land and both of them become enthralled by it. But everyone expects the hero of the war to kill the dragon. 

 

 

 — 2 —

To break things up, here are a bunch of menus from restaurants in Guadalupe, Spain, taken on a brief pre-dinner walk – so I could return to the hotel room, study and translate before we were actually sitting at a table, panicking under a waiter’s steady gaze.

 

 

 

 

— 3 —

A few interesting links:

Yet another article on how modern educational methods have screwed everything up:

Many teachers have told me that they’d like to spend more time on social studies and science, because their students clearly enjoy learning actual content. But they’ve been informed that teaching skills is the way to boost reading comprehension. Education policy makers and reformers have generally not questioned this approach and in fact, by elevating the importance of reading scores, have intensified it. Parents, like teachers, may object to the emphasis on “test prep,” but they haven’t focused on the more fundamental problem. If students lack the knowledge and vocabulary to understand the passages on reading tests, they won’t have an opportunity to demonstrate their skill in making inferences or finding the main idea. And if they arrive at high school without having been exposed to history or science, as is the case for many students from low-income families, they won’t be able to read and understand high-school-level materials.

The Common Core literacy standards, which since 2010 have influenced classroom practice in most states, have in many ways made a bad situation worse. In an effort to expand children’s knowledge, the standards call for elementary-school teachers to expose all students to more complex writing and more nonfiction. This may seem like a step in the right direction, but nonfiction generally assumes even more background knowledge and vocabulary than fiction does. When nonfiction is combined with the skills-focused approach—as it has been in the majority of classrooms—the results can be disastrous. Teachers may put impenetrable text in front of kids and just let them struggle. Or, perhaps, draw clowns.

 

-4–

Speaking of reading, here’s a list of anticipated (by some) books for the rest of the year. Yes, I’m looking forward to Richard Russo’s new book – and a few others on the list. 

 

 

–5 —

 

Maybe you’ll find something to share here – from the “Secular Pro-Life” Facebook page – “Describe being Pro-Life, using a movie (or TV) quote.” 

And if you want to go darker, you can check out the Dank Pro-Life Memes pages on Facebook, Twitter and Instagram.

I mean – you don’t have to …but if you want to…

 

— 6 —

Who is Sister Deirdre Byrne, mentioned by President Trump in his recent speech?

 

 

— 7 —

More:

Wearing a black veil and full-length white habit, Byrne enters an office at the Catholic Charities Medical Clinic in D.C.’s Mount Pleasant neighborhood with apologies for running late. A minor but emergent surgery had presented a few hours earlier. She performed the surgery in a small but well-equipped room down the hall; for more complex surgeries, she works out of a number of affiliated hospitals.

The modest clinic, a convent until it was renovated in the 1980s, resembles any private practice suite. A tour of the first floor reveals a closet-sized but wellstocked pharmacy, a lab, an ultrasound, three exam rooms, and a patient counseling room. Upstairs, there’s a wellappointed dental clinic and a light-filled chapel. There are two full-time doctors in addition to Byrne, several nurse practitioners, and rotating medical students, including some from Georgetown.

It’s clear that Byrne knows everyone in the building and everyone knows her. She’s a bit of a wisecracker, genially answering questions from colleagues and patients, quick with a touch and a greeting. The work of a surgeon and former medical director includes holding doors open for patients, helping to carry a baby stroller down stairs, and directing UPS deliveries.

It’s an informal atmosphere, seemingly lacking in hierarchy. “They all call me Sister Dede,” she says.

Byrne estimates that most of the clinic’s patients live well below the federal poverty line (about $24,000 for a family of four and about $12,000 for an individual). About half are undocumented. Few patients have insurance, but many pay what they can. “It helps with their dignity,” Byrne says.

 

 

For more Quick Takes, visit This Ain’t the Lyceum!

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Cod in Bilbao, Octopus in an Aldi in Madrid, a popcorn machine in Seville that fascinated.

(And a little bit in Italy)

We ate well in Spain, although it wasn’t a continual feast and it was never high-end. For the Seville part, there were six of us ranging in age from five to fifty-eight, of various dispositions, tastes and toleration levels. No, we had no pressing need to set out as a group to eat together for every meal (and in fact various divisions of the party would be off doing their own thing at times), but still, there were many factors to take into consideration which could be challenging at times. But knowing this, the smart person has already lowered expectations, and is happy to take whatever comes.

That’s not a bad suggestion for life in general, I think. Lower your expectations and be grateful for the gift of every moment. Yup.

Two other points:

First, my previous experience in Spain – Madrid and Barcelona on two different trips – had led me to expect more of the same regarding dinner times on this trip. It had been particularly acute in Barcelona, and perhaps I felt it particularly acutely at the time because I was traveling with a teen-age girl, an eight- year old and a four year old by myself. That is: they (Barcelona people – not my people)  don’t even start thinking about dinner until 9pm, and then, they really are just thinking about it. We’d set out at nine, confident that we’d  find a restaurant where we wouldn’t look like fools, as the sole customers – and were confounded every time.

So that’s what I was expecting in Seville. I was ready!

No need. Yes, “dinner” might not get rolling until that late hour, but the impact of the tapas culture is such that you can find people eating much of the afternoon and into the early evening.

Now, many restaurants are closed for a chunk of that – they might have been open for lunch from, say, noon to three or four – then they close and re-open at 8. But usually there are enough tapas bars that are open during that late afternoon-early evening hour that you can find something – and Spanish tapas is more than crackers and cheese. For light eaters, it qualifies as a meal.

So the point is that we never had trouble finding food being served somewhere. 

Secondly, while I enjoyed the food and by no means exhausted the local cuisine, I’ll say this about traveling to an area with a deeply-rooted traditional cuisine.

We look forward to it, right? We can’t wait to hit the pizza and pasta in Italy, the German sausages, the French sauces, the Spanish ham and potatos bravas. 

Well…

When I was in Italy (for two! days!), I was in the laundromat around the corner from our apartment. An American couple of about my age were also sorting and folding, so we got to talking. They were from Virginia and, like us, were on the tail end of a few weeks in Europe. I gathered that they’d been abroad a bit longer – more like four weeks. We had the usual conversation about how it had been great but we were ready to get home, and the woman said, I am so tired of pasta! 

And there you go. When an American travels to a part of the world with deep cultural traditions, we encounter a different world that is very attractive in some ways – in its richness and stability, its self-confidence. But, again, an American just might find some challenges in that landscape as well – I’ll talk more about this in a general way later, but since this is a food post, I’ll limit it to food.

What that stable, deep and rich culture means for food, in my limited experience, is that you encounter wonderful food that’s been centuries in the making, beloved, well-honed – and…not much else. So in Seville and around, the menus of most restaurants tend to share about 75% of the dishes in common: pork-related products (ham, of course, and also pork loin and chops), patatas bravasrevueltos (egg and vegetable scramble), snails (in season right now), and maybe ten other common dishes.

Restaurants doing anything different are scattered. We found one chicken-centered place not far from our apartment (there’s hardly any chicken on restaurant menus), and it was good, but most times we passed by, it was almost empty, as well.

Burger places are popular, though, and not just McDonald’s. There are several chains that do well – one we encountered often and ate at twice, I think, is called The Good Burger.

It’s not just so tired of pasta! It’s the beauty and the gift of the authentic diversity we have in this country  – with Mexican, Thai, Ethiopian, Nashville hot chicken, pizza and biscuits-and-gravy all within a couple miles of my house. A balanced world requires both – it requires the rich, solid, very-reluctantly changing and protected traditions – and the wildness of change and diversity. The trick is figuring out how to balance them, right?

Oh, and cost. You can eat very, very cheaply in Spain – in our experience. As I said, we didn’t go high end. So, for example, a tapas-centered dinner that filled all six of us up (including one five-year old, yes), including drinks – which included a couple/three beers – came, on one memorable occasion, to 43 Euros. Most tapas plates are between 2-3.5 Euros. Of course you can get larger plates, but we tended to stick with tapas-sized.

Anyway. Highlights of food, in no particular order:

 Spinach and chickpeas in Seville (very common); tuna & peppers (again, tipico) and some sort of potato-shrimp-chorizo thing in Seville (it was excellent); Asparagus and Migas in Trujillo – Migas – breadcrumbs, sausage, peppers and egg- a typical dish of the region. Then, snails in Seville. They were in season, and everywhere – and very good. The sauce was a rich tomato – more flavorful than most sauces I encountered in Spain.

Oh, that’s my advice for you if you travel to Spain to eat and have a typical American palate like mine: bring salt. Just a bit, to bring out those flavors a little more.

Asparagus is one of the more common green vegetables in the region. It’s so arid, they just don’t grow much, and they don’t really feature on the menus. Breakfast juice with strawberries. That weird, but tasty “zucchini tart” from Seville, and one of the typical pastries of Trujillo – basically, a custard.

Clockwise from top left: First two photos are from an excellent lunch in Merida. Tuna and peppers for me, delicious pork loin and chicken for the guys. . A typical breakfast in Caceras – toast (thick-cut bread) with ham and some olive oil. A typical pastry from Guadalupe – basically day-old cake bits bound with honey Then a break in Toledo with Middle Eastern food.

Same. Pizza in Lucca – the best, served as they do in Rome, with big sheets of it available for your choosing, sold by weight. Then a very good chain burger place in Seville called Goiko Grill – probably the most expensive meal we had, but they said the burgers were great, so it was worth it. Lamb brains from on of the Seville markets. Tapas that came with drinks in Toledo. Typical bakery in Chinchon. The beginning of pintxos in Bilbao.

In the south you have tapas – served generally from a menu. In the north, you have pinxtos – piled up high at the bar. If forced to choose, I would probably go with the pintxos – the olive/pickles orientation is more my style. The other feature of pintxos is slices of bread with…stuff piled on top. I thought I had photos, but I don’t. It’s easy to find them, though. 

We ate more than this, but a lot of my photos of those meals tend to have family members’ faces in them, and while many social media types have no problem using their families in that way, well, you won’t find that here.

One more: a tale of two montadillos.

There are different kinds of sandwiches in Spain, of course. The smaller is called the montadito. There’s a very popular chain called 100 Montaditos – and that’s exactly what it is. A menu featuring 100 kinds of montaditos priced at 1 Euro each.

I see that they have a few American stores – in Florida. Sandwiches are not a buck each – they start at 2 and go up. 

It’s truly fast food – I would say hangover food, really.  One of our party was fascinated with the concept and wanted to hit it every time we saw one (we didn’t.). I mean – for a euro? It was fine. Hit the spot.

But. 

These on the right  were better. Recommended in many guides, this bar – Bodequita Antonio Romero –  specializes in montaditos, and they were wonderful. I think not too much more than a Euro, but easily five times as flavorful. It’s the kind of thing you really wonder about – why can’t we have this here? Just go up to a bar, order a couple of little sandwiches, have a beer, and move on. Everyone’s professional and courteous, but there’s no need to treat the experience as if you are binding yourself to the establishment for life or need to be assured that you’re loved and appreciated.

(Two reasons, probably – it goes back to the deeply rooted cultural aspect of this food and these places – they’re just part of the fabric – and the no-tipping culture, as well. I found the waitstaffs in Spain to be sometimes on the brink of brusque, but always just…professional. As a person who will go an extra mile for self-checkout and who wants to Death Stare the next server who cheerily asks, How’s it goin’ guys? Having a good day? …this is definitely more my style.)

 

One more random note: While in Seville, most mornings, I went out and got pastries for breakfast from this bakery, called Colette – they were really some of the best I’ve ever had. On the quick jump over to Italy, I was reminded why I am not fond of the Italian take on these pastries – like croissants – they put a glaze on them. 

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