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Archive for the ‘Life’ Category

I’m going to share with you excerpts from my books related to the Mass readings from today.

The first reading, from Acts – a page from The Loyola Kids Book of Heroes from the section, “Heroes are known by their love.”

amy-welborn-book

The Gospel is the narrative of the Road to Emmaus. From The Loyola Kids Book of Bible StoriesRemember, the stories are organized according to when we generally hear them in the context of the liturgy:

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A few years ago, we were in Puebla Mexico for Holy Thursday. It was a revelation. Here’s an excerpt and some photos. More here. 

What to do now? Well….I ventured…there’s this tradition of visiting seven churches where the Eucharist is reserved on Holy Thursday night. I’ve always wanted to do it, but doing so in Birmingham would require driving all around town – there are so many churches here – we could probably knock of seven in about thirty minutes.

They were not super enthusiastic, as well as doubtful about my claim, but you know what? I wasn’t too far off. If we had been totally business-like about the whole thing, and not stopped to watch and observe and figure out some new sights we were seeing it wouldn’t have taken longer than thirty minutes.

So we set out. And discovered something new and quite wonderful. Those of you with roots in this culture won’t be surprised. But I don’t and I was. This visitation of the seven churches is A Thing.  It’s what everyone is doing on Holy Thursday night – wandering around the center of the city with their families and friends, stopping in churches, praying in front of the Blessed Sacrament and enjoying the end of Lent -for at the door of every church were vendors set up selling the typical snacks of this area – the corn, the little tortillas, frying, topped with salsas and cheese, and turnovers.

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I was stunned. I don’t know if this is the “correct” way of seeing it, but this is what came to me as we walked amidst the other families, joined them in prayer and smelled the scents of bounty:

More

From here:

“Lachrimae Amantis“
Lope de Vega Carpio (1562-1613), translated by Geoffrey Hill

What is there in my heart that you should sue
so fiercely for its love? What kind of care
brings you as though a stranger to my door
through the long night and in the icy dew

seeking the heart that will not harbor you,
that keeps itself religiously secure?
At this dark solstice filled with frost and fire
your passion’s ancient wounds must bleed anew.

So many nights the angel of my house
has fed such urgent comfort through a dream,
whispered ‘your lord is coming, he is close’

that I have drowsed half-faithful for a time
bathed in pure tones of promise and remorse:
‘tomorrow I shall wake to welcome him.’

Agony in the Garden

"amy welborn"

"amy welborn"

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— 1

A few posts this past week. First, today’s the feast of St. Joseph, so a bit about that here. We did a quick trip to Tennessee last weekend. Also a brief reflection on story and narrative, riffing off the French series Lupin and a novel I just read. And a few other things. Just click backwards for that.

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— 2 —

So, I watched the first three and very last two episodes of another French series, Call My Agent! In France, it was called Dix pour cent – the percentage an agent earns from his or her clients. Along with Lupin , it’s one of the current buzz-y French shows on Netflix right now.

It’s four seasons long, each season with six episodes, so it would have only been about 24 hours out of my life to watch the whole thing, and while I was certainly tempted to binge it, I forced myself not to. First of all, I didn’t like it that much. It was mildly enjoyable and well done enough to be, in screen terms, a page-turner.

But I had to make myself admit that no, I really didn’t connect with the characters that much, and I could do something much more valuable in the twenty hours or so I’d have to spare if I didn’t finish it out – I could watch several actually fine films and I could read a couple of good books.

Plus, the first three episodes gave me, I was surprised to find, a bit of a Mad Men vibe, and not in a refreshing way, but more in a “I’ve seen it all before and the production was of a higher quality there and I actually cared about a lot of the characters and got the jokes.” Because they weren’t in French.

For yes, it’s about a French talent agency, and while Mad Men was about an ad agency, the dynamic and fundamental activity was the same: getting clients, retaining clients and keeping those clients – most of whom are irrationally demanding – happy. As well as dealing with threats to the agency’s existence, including the temptation waved out in front of various employees to depart for warmer waters elsewhere.

So it was like Mad Men meets Entourage, but in Paris. Sort of.

And by episode three, I was tired of that particular plot arc and its not-very-wide-variations: Marie is going to do the movie! But Jean doesn’t want her to do the movie! And now Claudette is going behind our back to put Renan in the movie!

Let’s aggravate Amelie by showing people sitting in Paris and drink wine in the cafe again!

The gimmick of the show is that every episode features a real actor playing a heightened, and often satirical version of him or herself. I had my computer at hand watching, looking all of these people up. Also looking up “pastis.” Which looked very refreshing as people were drinking it (in Paris) , but upon review, sounds not great (anise=licorice=notmyfavorite)

This was entertaining and somewhat educationl but, no. It wasn’t that great. So I was firm with myself and said…No. You don’t like this twenty-more-hours worth. Life is short.

But…well…there’s this episode in the last season with Sigourney Weaver that everyone’s talking about. Let’s watch that.

And I did like it. Oh, and it was the second-to-the-last episode of the series. So might as well watch the last one. Which was also enjoyable, even with me not having followed these characters’ lives for most of the series. I grasped the basics. And I did appreciate the way it ended – life goes on, even if it’s not here with these people. We did what we did, it was good, now it’s time to go.

— 3 —

Next Thursday is not only the feast of the Annunciation, but it’s also Flannery O’Connor’s 96th birthday. There are some in-person and online events happening in Milledgeville:

On March 25, we will observe Flannery O’Connor’s 96th birthday. The museum, in partnership with the Andalusia Institute and the Department of Music at Georgia College has programmed a wide variety of in-person and virtual events to celebrate the day. We hope that you will engage with us on the 25th and look forward to celebrating Flannery’s birthday!

Including:

11AM-Museum Exhibition Virtual Tour. Join Andalusia Curator Meghan Anderson as she gives a virtual tour of our current exhibition, “Madam O’Connor: Commander of the House.” This tour will be presented live on this Facebook page.

2PM: Georgia College Department of Music’s Max Noah Singers performance Effervescence, By Emma Lou Diemer. Conductor: Dr. Jennifer Flory. This performance will be presented on this Facebook page.

6PM: Virtual panel discussion on “Flannery O’Connor and Motherhood.” Participants: Dr. Bruce Gentry, Moderator. Dr. Claire Kahane, Dr. Jordan Cofer, and Dr. Monica Miller, panelists. To register, please sign up at the following link:https://app.smartsheet.com/…/c3ae437494c247d4bd1e3aa6cd…

And don’t forget the American Masters episode.

— 4 —

Interested in sacred art? This might be a good page for you:

— 5 —

This was a notable article from the New Yorker. Notable mostly for the respectful, fair treatment of a seriously Catholic activist. Perhaps because climate change is one of her primary issues, but nonetheless – Molly Burhams, this young cartographer, has created an organization dedicated to analyzing land use and maximizing good land use. GoodLands is the organization and here’s the article.

In September of 2015—four months after the publication of “Laudato Si’,” and a few weeks after she received her master’s degree—she founded GoodLands, an organization whose mission, according to its Web site, is “mobilizing the Catholic Church to use her land for good.” Burhans’s immediate goal was to use technology that she had become proficient at in graduate school—the powerful cartographic and data-management tools known as geographic information systems (G.I.S.)—to create a land-classification plan that could be used in evaluating and then managing the Church’s global property holdings. “You should put your environmental programs where they mean the most, and if you don’t understand the geographic context you can’t do that,” she said.

The first step was to document the Church’s actual possessions. She began by making telephone calls to individual parishes in Connecticut, where she lived. “And what I found out was that none of them knew what they owned,” she told me. “Some of them didn’t even have paper records.” She enlisted volunteers, including several graduate students at the Yale School of the Environment, and, by harvesting data from public land records and other sources, they began to assemble a map of the modern Catholic realm. By June of 2016, the most detailed reference they’d found was a version of “Atlas Hierarchicus,” published at the behest of the Vatican. The maps in it had last been updated in 1901. “The diocesan boundaries in the atlas were hand-drawn, without a standardized geographic projection,” Burhans told me, and the information was so outdated that most of it was unusable. When she travelled to Rome that summer, her main goal was to find someone in the Vatican who could give her access to the Holy See’s records and digital databases, enabling her to fill in the many gaps.

In the Office of the Secretariat of State that day, Burhans met with two priests. She showed them the prototype map that she had been working on, and explained what she was looking for. “I asked them where their maps were kept,” she said. The priests pointed to the frescoes on the walls. “Then I asked if I could speak to someone in their cartography department.” The priests said they didn’t have one.

Centuries ago, monks were among the world’s most assiduous geographers—hence the frescoes. But, at some point after the publication of “Atlas Hierarchicus,” the Church began to lose track of its own possessions. “Until a few years ago, the Vatican’s Central Office of Church Statistics didn’t even have Wi-Fi,” Burhans said. “They were keeping records in a text file, in Microsoft Word.” 

………

On a laptop, she showed me a high-resolution “green infrastructure” map of the United States that Esri engineers had created. The map incorporates vast quantities of data: topography, wetlands, forests, agriculture, human development—all of which can be explored, in detail, by zooming and clicking. Burhans had added her own data, about Catholic landholdings, and, by bringing those boundaries to the foreground and narrowing the focus, she was able to show me specific Church-owned parcels not far from where we were sitting which would be particularly valuable in any effort to preserve watersheds, habitats, migratory corridors, or other environmental assets. If Church leaders understood what they controlled, she said, they could collaborate with municipalities, government agencies, environmental N.G.O.s, and others, in addition to any efforts they might undertake on their own. “The role of the cartographer isn’t just data analytics,” she said. “It’s also storytelling.”

Burhans has used G.I.S. in Catholic projects unrelated to the environment, as well. GoodLands’ first paid job was a “school-suitability analysis” for the Foundation for Catholic Education. That project, Burhans said, “had nothing to do with ecology, but the mission is a good one, and they were willing to pay us.” The fee enabled her to hire contractors, who helped her use Esri software to map and analyze income levels, public-school quality, changing demographics, and other factors affecting the viability of independent Catholic schools in particular locations. “We were able to show them things like, If you close this Catholic school, you’re going to abandon a lot of kids in an area that has a totally dysfunctional public-school system, and if you start a school here you’re going to serve a lot of new families that don’t have other options.”

— 6 —

If you’re a pasta fan, check out Serious Eats’ “Starch Madness.” You will find plenty to get you going. I sure did.

— 7 —

The Senate Judiciary Committee heard testimony on the Equality Act on Wednesday. You can find links to the prepared statements here.

Kara Dansky of the Women’s Human Rights Campaign USA did not present in-person testimony, but her written testimony was admitted to the record and is a helpful primer to share with those who don’t understand the issues with this legislation.

As written, the Equality Act defines so-called “gender identity” as “the gender-related identity, appearance, mannerisms, or other gender-related characteristics of an individual, regardless of the individual’s designated sex at birth.”

This definition is incapable of being applied in a meaningful or equitable way, because it has these four problems:

First. The definition is circular – simply put, “gender identity” is defined as “gender identity.” It uses the scientifically nonsensical phrase “designated sex at birth,” whereas sex is actually determined at conception and observed at or before birth.

Second. It conflates “sex”, which is a biological reality, with so-called “gender identity”, which is, at best, an entirely subjective feeling or belief, thereby making both “sex” and “gender identity” incoherent and incapable of being applied rationally or equitably.

Third. In stating that so-called “gender identity” is to be protected “regardless of the individual’s designated sex at birth”, the bill prioritizes so-called “gender identity” over “sex,” with the result that when a man claims that he is a woman, which happens routinely in the U.S. and across the globe, he will be entitled to all the rights and protections of women, despite his male sex.

Fourth. The only way that so-called “gender identity” differs from “nonconformity with sex-role stereotypes” is that “gender identity” includes feelings or beliefs that are entirely subjective.

Legislation has no business protecting mere feelings or beliefs, because:

Mere feelings and beliefs are unverifiable; and

Mere feelings and beliefs are not discriminated against; so legislation cannot protect them, need not protect them, and should not protect them.

Abigail Shrier did testify in person. She’s the author of the excellent book, Irreversible Damage.

I keep saying – while there’s attention rightly given to the religious freedom and conscience implications of this bill, equal attention should be paid to the simple, fundamental matter of essentially elimination “sex” as a protected category. As Shrier puts it:

By enshrining “gender identity” as a protected category, this bill would make it impossible ever to legally distinguish between a woman and a biological male who claims a female identity for whatever the amount of time and for whatever reason or purpose.

And “gender identity” can be very ephemeral. Even prominent gender therapists attest, that people can be on a “gender journey” and identify as one thing one day and another the next. They have that freedom in America. Should we undermine women’s sports and protective spaces to allow gender-fluid males a gender journey?

There. Take that one to the bank.

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

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As promised and expected, rescinded today by executive order.

Here is a factsheet on the policy from the Population Research Institute.

Basically, every president, very early on, stakes out a position on this. It was instituted during Reagan’s administration, in 1984.

In response, the Senate voted (in the typically complicated Senatorial way) on an amendment to an amendment to a bill to table an expression of support for the policy, and Senator Joe Biden voted in support of Reagan’s Mexico City Policy.

Clinton, after running as, if not quite pro-life, but in a way that made pro-lifers think he might not be their enemy, was on record, in a 1986 letter to Arkansas Right to Life, as opposing government funding for abortion….reversed the Mexico City Policy on his first day in office, as the crowds were gathering for the March for Life. I vividly remember that because the Catholic circles I ran in at the time were all very up on Clinton and how he was really big-tent-pro-life-and-not-just-anti-abortion-because-justice. And then, his first day,  not only this, but more:

With a stroke of a pen, President Clinton marked the 20th anniversary of Roe vs. Wade Friday by dismantling a series of Ronald Reagan and George Bush Administration abortion restrictions, only hours after tens of thousands of anti-abortion demonstrators rallied across the street from the White House.

* Ended a five-year ban on fetal tissue research, which scientists believe holds the possibility of benefiting patients with Parkinson’s disease, Alzheimer’s disease, diabetes, Huntington’s disease, spinal cord injuries and other conditions.

* Overturned the so-called gag rule that restricted abortion counseling at 4,000 federally funded family planning clinics nationwide.

* Revoked prohibitions on the importation of RU486–known as the French “abortion pill”–for personal use, if the Food and Drug Administration determines that there is no justification for the prohibitions.

* Allowed abortions at U.S. military hospitals overseas, if they are paid for privately.

* Reversed a 1984 order which prevented the United States from providing foreign aid to overseas organizations that perform or promote abortion.

Abortion rights advocates said Clinton’s actions were nothing short of historic.

It was eye-opening, to say the least.

And then, of course, Bush reinstated the Mexico City Policy on his first day, and then Obama reversed it on his.

And then Trump:

The executive order was signed January 23, one day after the anniversary of the far-reaching Roe v. Wade decision that mandated legal abortion throughout the U.S.

Originally instituted by President Ronald Reagan in 1984, the Mexico City Policy states that foreign non-governmental organizations may not receive federal funding if they perform or promote abortions as a method of family planning.

From USCCB testimony back in 2001:

The argument has been made by abortion proponents that the Mexico City Policy is nothing more than “powerful” U.S. politicians forcing their policies on poor nations. But, frankly, the opposite is true. First, the policy forces nothing: Non-governmental organizations (NGOs) may choose to apply for U.S. tax funds, and to be eligible, they must refrain from abortion activity. On the other hand, NGOs may choose to do abortions or to lobby foreign nations to change their laws which restrict abortion, and if they choose that path they render themselves ineligible for U.S. money. As we saw last time the policy was in place, only two out of hundreds of organizations elected to forfeit the U.S. money for which they were otherwise eligible. (1) But it was and will be entirely their choice.

Far from forcing a policy on poor nations, the Mexico City Policy ensures that NGOs will not themselves force their abortion ideology on countries without permissive abortion laws in the name of the United States as U.S. grantees.

And as we have learned from our experience in international conferences on population, it is not the Mexico City Policy but the United States’ promotion of permissive abortion attitudes through funding of such programs that is likely to cause resentment.(2) This is especially true when it is perceived as a means by which the West is attempting to impose population control policies on developing nations as conditions for development assistance.

The Mexico City Policy is needed because the agenda of many organizations receiving U.S. population aid has been to promote abortion as an integral part of family planning – even in developing nations where abortion is against the law.(3) So, far from being perceived as an imposition on developing nations, the Mexico City Policy against funding abortion programs has been greeted by those nations as a welcome reform. The vast majority of these countries have legal policies against abortion, and virtually all forbid the use of abortion as merely another method of birth control.(4)

Two other pieces on the policy from the PRI. Here, on the Trump administration’s extension of it, and then here, on the impact of the policy.

And now, like clockwork, the pendulum swings back. Almost 40 years ago, Joe Biden expressed support of the Mexico City Policy (consistent with his views for many years opposing government funding of abortion – he didn’t flip on Hyde until 2019), and today, as promised and expected, he signed an executive order rescinding the Mexico City Policy.

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It’s her day today.

You can find any number of vintage treatments of St. Angela Merici at the Internet Archive, including this mod repackaging, if you like.


Gee, if only she’d used a vision board or a dream life journal, she could have actually accomplished something with her life!

My point? Saints are made not, at base through planning and endlessly thinking about what they want or what they want their life to look like, but by living deeply in the moment and in that same moment listening to God and being led by him. St. Francis of Assisi didn’t set out to found a religious order with a certain charism. He heard Rebuild my church and so he literally….started to rebuild a church. And his brothers came, and a mission slowly developed in tension, in response.

So with St. Angela. She didn’t set out, envisioning a teaching order. She simply listened to God, saw the great needs in the world around her – poverty, corruption, confusion – and set out to help in a way both completely ordinary but also quite new.

The age in which Angela lived and worked (the 16th Century), was a time which saw great suffering on the part of the poor in society. Injustices were carried on in the name of the government and the Church, which left many people both spiritually and materially powerless and hungry. The corruption of moral values left families split and hurting. Wars among nations and the Italian city-states left towns in ruins.

In 1516, Angela came to live in the town of Brescia, Italy. Here she became a friend of the wealthy nobles of the day and a servant of the poor and suffering. Angela spent her days in prayer and fasting and service. Her reputation spread and her advice was sought by both young and old, rich and poor, religious and secular, male and female. But still, Angela had not yet brought her vision to fruition.

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After visiting the Holy Land, where she reportedly lost her sight, Angela returned to Brescia, which had become a haven for refugees from the many wars then wracking Italy. There she gathered around her a group of women who looked toward Angela as an inspirational leader and as a model of apostolic charity. It was these women, many of them daughters of the wealthy, some orphans themselves, who formed the nucleus of Angela’s Company of St. Ursula. Angela named her company after St. Ursula because she regarded her as a model of consecrated virginity.

Angela and her original company worked out details of the rule of prayer, and promises, and practices by which they were to live. The Ursulines opened orphanages and schools. In 1535, the Institute of St. Ursula was formally recognized by the Pope and Angela was accorded the title of foundress.

During the five remaining years of her life, Angela devoted herself to composing a number of Counsels by which her daughters could happily live. She encouraged them to “live in harmony, united together in one heart and one will. Be bound to one another by the bond of charity, treating each other with respect, helping one another, bearing with one another in Christ Jesus; if you really try to live like this, there is no doubt that the Lord our God will be in your midst.”

In 1580, Charles Borromeo, Bishop of Milan, inspired by the work of the Ursulines in Brescia, encouraged the foundation of Ursuline houses in all the dioceses of Northern Italy. Charles also encouraged the Ursulines to live together in community rather than in their own homes. He also exhorted them to publicly profess vows of poverty, chastity, and obedience. These actions formalized Angela’s original “company” into a religious order of women.

You can find St. Angela Merici’s writings all over the place – there aren’t that many, only three: the Counsels, the Rule and the Testament.

Here’s an excerpt from the Counsels, good advice for all of us, whether we are Ursulines or not:

Love your dear daughters equally; and do not prefer one more than another, because they are all creatures of God. And you do not know what he wants to make of them.

For how do you know, you, that those who seem to you to be the least and lowest are not to become the most generous and most pleasing to his Majesty? And then, who can judge the heart and the innermost secret thoughts of any creature?

And so, hold them all in your love and bear with them all equally, for it is not up to you to judge the handmaids of God; he well knows what he wants to make of them, Who (as Scripture says) can turn stones into children of heaven.

As for you, do your duty, correcting them with love and charity if you see ~ them fall into some fault through human frailty, and thus you will not cease to prune this vine which has been entrusted to you.

And after that, leave it to God; he will do marvellous things in his own time, and when it pleases him.

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Via another blog, I happened upon this trailer for a new movie streaming or showing somewhere. It stars Justin Timberlake and it’s about this ex-con who returns to his southern (of course) hometown and somehow ends up taking care of a young boy who’s having troubles because (you know it) he wants to wear dresses.

Justin Timberlake Stars as in 'Palmer' Trailer - Rolling Stone

It’s the next step from the Magical Negro and the Magical Gay – the Magical Non-Gender-Conforming-Minor (not creepy at all) , who showers wisdom, self-understanding and tolerance upon all in his now very Magic Circle.

And yes, the trailer enraged me. But not, perhaps for the reasons you expect. It enraged me, not for the boys, who can and will do whatever they want and then profit while the rest of the world praises them for it, whether starting wars or wearing dresses, for that’s the way of the world – no, not so much for the boys.

But for the girls.

I’ve only watched the trailer, and that’s all I’ll ever watch, and perhaps I’m off base, and perhaps the movie tells a different, more subtle story, but this is what I got from the trailer.

This boy-child is outcast and bullied because he:

  • Spends times with the girls, affecting dance moves like a drag queen
  • Plays with a Barbie
  • Joyfully imitates the moves of girl cheerleaders
  • Viewing some Disney-type princess cartoon declares that not only can he be one of them, he can be the first like him to be one of them.

It’s unclear from the trailer whether the issue is that the boy wants to become a girl or if he wants to remain a boy but be free! to do “girl things” and present in “girl ways.”

I don’t care. Any or all of those choices are repulsive, and again, it’s not because the story presents the (stupid) story of a boy who wants to do them.

It’s repulsive because of what it all says about girls.

I’m going to keep repeating this until I drop. The transgender moment is a war against females. It is built on rigid gender stereotypes and ultimately communicates that women are better off as men and men make the best women.

This, the trailer implies, is Girl World: A world of young human beings defined by fey, coy, sexualized dance moves, of cheering on males in athletic combat, of dressing up dolls with unrealizable physiques and, of course, ruled by wide-eyed, curvaceous (but not too curvaceous) princesses.

And oh! Let us pity and cheer on the brave, misunderstood person with a penis who simply seeks to enter this enchanting and fun Land of Cute!

Screw this. I am so tired of this. Exhausted. Confounded. As I’ve written before. Absolutely confounded.

Come on, little boy, do you want to learn about Girl World? Here. Listen up. Look. Watch.

Girl World is a place where there’s blood, and pain and, more often than you would expect, fear.

It’s a place where most of us, for most of our lives, bleed and cramp and are emotionally tossed up and plunged downward regularly, once a month, for days. I once had to leave a final exam in college – right in the middle – the pain was unendurable. And that, my young friend, was a normal month, a regular, bloody, body-bending part of life.

And when the time of bleeding stops, in Girl World, it’s a time of heat and racing hearts and depression and dryness and more, different kinds of pain.

What else happens in Girl World? We grow people inside of us, and through history, have died in great numbers as we strove to push those people through our bodies. When we survive, we spend years giving suck to those people we’ve grown and birthed, but not at leisure, but hours every day while keeping at the hard work of our life in the world, whether that be in fields or at the hearth or the office. All day, every day. And night.

Oh, Girl World. That place where human beings called girls and women can’t walk down a street, can’t sit in a café or bar alone without being catcalled, bothered or worse.

So no, little boy, you can never be a part of that, even if you wear a dress, and I suspect, knowing the truth, you probably don’t want to. You just want to play, to perform, to act, to act out – something. Some loss, some desire, some yearning.

But damn the culture and society that lets you believe that this imaginary Girl World of Cute and Princesses and Cheering on the Boys, wiggling asses, jiggling breasts and shiny clothes is the place for you – or for anyone – to live and pretend.

So yes, the Girl World of this kind of garbage infuriates me because it’s not about the real lives of girls and women, but about fantasies that serve other, more nefarious ends – economically, culturally, and personally.

But it infuriates me for the real girls of the very real Girl World, not only because it devalues their unique experience, but also because it reinforces that insidious, horrendous definition of femaleness that I thought we had killed off, but has resurrected, so bizarrely, over the past two decades, it seems.

I like swiveling my hips, playing with dolls, cheerleading and princesses – it’s my ticket to Girl World!

I’ll give you your ticket to Girl World. Here you go. And now, what do you see? The young female human beings who actually do have tickets to the real Girl World – don’t be fooled. Don’t get off at the Potemkin village they’re selling you. Wait a little longer. You’ll see who lives here.

Where do we start?

Athletes, astronauts, governors, senators, vice-presidents, prime ministers, colonels, captains and generals,

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scientists, CEOS and plant managers, engineers, attorneys, nurses, doctors, surgeons, homemakers, ministers, teachers, farmers, cashiers, archaeologists, pilots, chefs, coaches, nuns and artists….and that’s only the beginning.

These females – these real, biological females who live in this Girl World – the real one – are just like you. They’re short, tall, thin, heavy, have high voices or speak in low tones, giggle or guffaw, laugh a lot or just when something is really darkly funny, think princesses are wonderful or think they’re silly or never think about them all, love cheering, love playing on the field or even both, want to have kids, can’t stand kids, wear makeup and go without, spend time on their hair or get it cut twice a year, wear dresses sometimes, all the time or never, maybe want to be cute or maybe don’t give a damn.

So sorry, young dude. Affecting a cute demeanor doesn’t get you into Girl World. And a culture that encourages you is telling you a lie. But of course, those hurt the worst by the bizarre, insistent lie of the performative, superficialities of this supercute, glittery, hip-swiveling, chest-thrusting, pouty-lipped land of cheering, dancing pink-encased princesses are, of course, as always.…girls.

But not if we don’t want to be….

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Expectation or waiting is a dimension that flows through our whole personal, family and social existence. Expectation is present in thousands of situations, from the smallest and most banal to the most important that involve us completely and in our depths. Among these, let us think of waiting for a child, on the part of a husband and wife; of waiting for a relative or friend who is coming from far away to visit us; let us think, for a young person, of waiting to know his results in a crucially important examination or of the outcome of a job interview; in emotional relationships, of waiting to meet the beloved, of waiting for the answer to a letter, or for the acceptance of forgiveness…. One could say that man is alive as long as he waits, as long as hope is alive in his heart. And from his expectations man recognizes himself: our moral and spiritual “stature” can be measured by what we wait for, by what we hope for.           -B16, 2010

Repost from previous years, but Newman is always worth revisiting. 

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There is no lack of resources for keeping ourselves spiritually grounded during this season, even if we are having to battle all sorts of distractions, ranging from early-onset-Christmas settling in all around us to  the temptation to obsessively follow the news, which seems to never stop, never leave us alone.

Begin with the Church. Begin and end with the Church, if you like. Starting and ending your day with what Catholics around the world are praying during this season: the Scripture readings from Mass, and whatever aspects of daily prayer you can manage – that’s the best place to begin and is sufficient.

I found this wonderful, even moving homily from Newman, centered on worship as preparation for the Advent of God. The spiritual and concrete landscape that is his setting is particular to England in the early winter and might not resonate with those of us living, say, in the Sun Belt or in Australia, but nonetheless, perhaps the end-of-the-year weariness he describes might seem familiar, even if the dreary weather does not.

Especially in this year of disruption, disappointment and challenges – it will ring true.

I’ll quote from it copiously here, but it deserves a slow, meditative read. 

I’ve broken up the paragraphs differently than the original, just to avoid a massive wall o’ text.

YEAR after year, as it passes, brings us the same warnings again and again, and none perhaps more impressive than those with which it comes to us at this season.

The very frost and cold, rain and gloom, which now befall us, forebode the last dreary days of the world, and in religious hearts raise the thought of them. The year is worn out: spring, summer, autumn, each in turn, have brought their gifts and done their utmost; but they are over, and the end is come. All is past and gone, all has failed, all has sated; we are tired of the past; we would not have the seasons longer; and the austere weather which succeeds, though ungrateful to the body, is in tone with our feelings, and acceptable. Such is the frame of mind which befits the end of the year; and such the frame of mind which comes alike on good and bad at the end of life.

The days have come in which they have no pleasure; yet they would hardly be young again, could they be so by wishing it. Life is well enough in its way; but it does not satisfy. Thus the soul is cast forward upon the future, and in proportion as its conscience is clear and its perception keen and true, does it rejoice solemnly that “the night is far spent, the day is at hand,” that there are “new heavens and a new earth” to come, though the former are failing; nay, rather that, because they are failing, it will “soon see the King in His beauty,” and “behold the land which is very far off.” These are feelings for holy men in winter and in age, waiting, in some dejection perhaps, but with comfort on the whole, and calmly though earnestly, for the Advent of Christ.

And such, too, are the feelings with which we now come before Him in prayer day by day. The season is chill and dark, and the breath of the morning is damp, and worshippers are few, but all this befits those who are by profession penitents and mourners, watchers and pilgrims. More dear to them that loneliness, more cheerful that severity, and more bright that gloom, than all those aids and appliances of luxury by which men nowadays attempt to make prayer less disagreeable to them. True faith does not covet comforts. It only complains when it is forbidden to kneel, when it reclines upon cushions, is protected by curtains, and encompassed by warmth. Its only hardship is to be hindered, or to be ridiculed, when it would place itself as a sinner before its Judge. They who realize that awful Day when they shall see Him face to face, whose eyes are as a flame of fire, will as little bargain to pray pleasantly now, as they will think of doing so then….

….Men sometimes ask, Why need they profess religion? Why need they go to church? Why need they observe certain rites and ceremonies? Why need they watch, pray, fast, and meditate? Why is it not enough to be just, honest, sober, benevolent, and otherwise virtuous? Is not this the true and real worship of God? Is not activity in mind and conduct the most acceptable way of approaching Him? How can they please Him by submitting to certain religious forms, and taking part in certain religious acts? Or if they must do so, why may they not choose their own?

Why must they come to church for them? Why must they be partakers in what the Church calls Sacraments? I answer, they must do so, first of all and especially, because God tells them so to do. But besides this, I observe that we see this plain reason why, that they are one day to change their state of being. They are not to be here for ever. Direct intercourse with God on their part now, prayer and the like, may be necessary to their meeting Him suitably hereafter: and direct intercourse on His part with them, or what we call sacramental communion, may be necessary in some incomprehensible way, even for preparing their very nature to bear the sight of Him.

Let us then take this view of religious service; it is “going out to meet the Bridegroom,” who, if not seen “in His beauty,” will appear in consuming fire. Besides its other momentous reasons, it is a preparation for an awful event, which shall one day be. What it would be to meet Christ at once without preparation, we may learn from what happened even to the Apostles when His glory was suddenly manifested to them. St. Peter said, “Depart from me, for I am a sinful man, O Lord.” And St. John, “when he saw Him, fell at His feet as dead.” [Luke v. 8. Rev. i. 17.]….

…. It is my desire and hope one day to take possession of my inheritance: and I come to make myself ready for it, and I would not see heaven yet, for I could not bear to see it. I am allowed to be in it without seeing it, that I may learn to see it. And by psalm and sacred song, by confession and by praise, I learn my part.

And what is true of the ordinary services of religion, public and private, holds in a still higher or rather in a special way, as regards the sacramental ordinances of the Church. In these is manifested in greater or less degree, according to the measure of each, that Incarnate Saviour, who is one day to be our Judge, and who is enabling us to bear His presence then, by imparting it to us in measure now.

A thick black veil is spread between this world and the next. We mortal men range up and down it, to and fro, and see nothing. There is no access through it into the next world. In the Gospel this veil is not removed; it remains, but every now and then marvellous disclosures are made to us of what is behind it. At times we seem to catch a glimpse of a Form which we shall hereafter see face to face. We approach, and in spite of the darkness, our hands, or our head, or our brow, or our lips become, as it were, sensible of the contact of something more than earthly. We know not where we are, but we have been bathing in water, and a voice tells us that it is blood. Or we have a mark signed upon our foreheads, and it spake of Calvary. Or we recollect a hand laid upon our heads, and surely it had the print of nails in it, and resembled His who with a touch gave sight to the blind and raised the dead. Or we have been eating and drinking; and it was not a dream surely, that One fed us from His wounded side, and renewed our nature by the heavenly meat He gave. Thus in many ways He, who is Judge to us, prepares us to be judged,—He, who is to glorify us, prepares us to be glorified, that He may not take us unawares; but that when the voice of the Archangel sounds, and we are called to meet the Bridegroom, we may be ready….

…And what I have said concerning Ordinances, applies still more fully to Holy Seasons, which include in them the celebration of many Ordinances. They are times when we may humbly expect a larger grace, because they invite us especially to the means of grace. This in particular is a time for purification of every kind. When Almighty God was to descend upon Mount Sinai, Moses was told to “sanctify the people,” and bid them “wash their clothes,” and to “set bounds to them round about:” much more is this a season for “cleansing ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God;” [Exod. xix. 10-12. 2 Cor. xii. 1.] a season for chastened hearts and religious eyes; for severe thoughts, and austere resolves, and charitable deeds; a season for remembering what we are and what we shall be. Let us go out to meet Him with contrite and expectant hearts; and though He delays His coming, let us watch for Him in the cold and dreariness which must one day have an end. Attend His summons we must, at any rate, when He strips us of the body; let us anticipate, by a voluntary act, what will one day come on us of necessity. Let us wait for Him solemnly, fearfully, hopefully, patiently, obediently; let us be resigned to His will, while active in good works. Let us pray Him ever, to “remember us when He cometh in His kingdom;” to remember all our friends; to remember our enemies; and to visit us according to His mercy here, that He may reward us according to His righteousness hereafter.


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Come back during the day for more excerpts from this autobiography – fascinating glimpses into the past and, since nothing really changes in this life – the present. 

There’s a lot you could read today on any number of subjects, but  the life of St Anthony Mary Claret is probably one of the best things you could spend time with, especially if you are engaged in ministry of any sort.

Seemingly indefatigable. What interests me, as always with the saints, is the shape of their response to God. In hindsight, we often think of the lives of the saints and other holy people as a given, as if they knew their path from the beginning and were just following a script.

Such is not the case, of course, and their lives are as full of questions and u-turns as anyone else’s – the difference between them and most of the rest of us is God’s central place in their discernment, rather than their own desires or those of the world’s.

We usually, and quite normally, look to the saints for wisdom in how to act. I tend to be most interested in the wisdom they offer me in how to discern.

So it is with Anthony Claret. He began working in textiles, like his father and pursued business, then felt the pull to religious life, which at first he thought would be Carthusian – his vigorous missionary life tells us that this didn’t happen. All along the way, he listened and responded and moved forward. From his autobiography, reflecting on these matters in general, and specifically in relation to his time at the Spanish court – probably the place he least wanted to be in the world:

I can see that what the Lord is doing in me is like what I observe going on in the motion of the planets: they are pulled by two forces, one centrifugal, the other centripetal. Centrifugal force pulls them to escape their orbits; centripetal force draws them toward their center. The balance of these two forces holds them in their orbits. That’s just how I see myself. I feel one force within me, which I’ll call centrifugal, telling me to get out of Madrid and the court; but I also feel a counterforce, the will of God, telling me to stay in court for the time being, until I am free to leave. This will of God is the centripetal force that keeps me chained here like a dog on his leash. The mixture of these two forces, namely, the desire to leave and my love for doing God’s will, keeps me running around in my circle.

624. Every day at prayer I have to make acts of resignation to God’s will. Day and night I have to offer up the sacrifice of staying in Madrid, but I thank God for the repugnance I feel. I know that it is a great favor. How awful it would be if the court or the world pleased me! The only thing that pleases me is that nothing pleases me. May you be blessed, God my Father, for taking such good care of me. Lord, just as you make the ocean salty and bitter to keep it pure, so have you given me the salt of dislike and the bitterness of boredom for the court, to keep me clean of this world. Lord, I give you thanks, many thanks, for doing so.

********

We wonder a lot about evangelization these days and fret about how to do it in new ways because, of course, we have our New Evangelization. 

Read the life of St. Anthony Claret – here. And if you have even just an hour sometime, you have time to at least skim is autobiography, a version of which is here.

There is no fussing, meandering, focus groups or market research. There is just responding vigorously to Matthew 28. He preaches, preaches, preaches. He teaches, hears confessions, provides the corporeal works of mercy on a massive scale, he forms clergy, he builds fellowship, he forgives:

The would-be assassin was caught in the act and sent to jail. He was tried and sentenced to death by the judge, not-withstanding the deposition I had made, stating that I forgave him as a Christian, a priest, and an archbishop. When this was brought to the attention of the Captain General of Havana, Don Jose de la Concha, he made a trip expressly to see me on this matter. I begged him to grant the man a pardon and remove him from the island because I feared that the people would try to lynch him for his attack on me, which had been the occasion both of general sorrow and indignation as well as of public humiliation at the thought that one of the country’s prelates had actually been wounded.

584. I offered to pay the expenses of my assailant’s deportation to his birthplace, the island of Tenerife in the Canaries. His name was Antonio Perez,382 the very man whom a year earlier, unknown to me, I had caused to be freed from prison. His parents had appealed to me on his behalf, and, solely on the strength of their request, I had petitioned the authorities for their son’s release. They complied with my request and freed him, and the very next year he did me the favor of wounding me. I say “favor” because I regard it as a great favor from heaven, which has brought me the greatest joy and for which I thank God and the Blessed Virgin Mary continually

How to evangelize and lead and serve and such:

anthony mary claret antonio

Back in a parish of Catalonia, Claret began preaching popular missions all over. He traveled on foot, attracting large crowds with his sermons. Some days he preached up to seven sermons in a day and spent 10 hours listening to mi

The secret of his missionary success was LOVE. In his words: “Love is the most necessary of all virtues. Love in the person who preaches the word of God is like fire in a musket. If a person were to throw a bullet with his hands, he would hardly make a dent in anything; but if the person takes the same bullet and ignites some gunpowder behind it, it can kill. It is much the same with the word of God. If it is spoken by someone who is filled with the fire of charity- the fire of love of God and neighbor- it will work wonders.” (Autobiography #438-439).

His popularity spread; people sought him for spiritual and physical healing. By the end of 1842, the Pope gave him the title of “apostolic missionary.” Aware of the power of the press, in 1847, he organized with other priests a Religious Press. Claret began writing books and pamphlets, making the message of God accessible to all social groups. The increasing political restlessness in Spain continued to endanger his life and curtail his apostolic activities. So, he accepted an offer to preach in the Canary Islands, where he spent 14 months. In spite of his great success there too, he decided to return to Spain to carry out one of his dreams: the organization of an order of missionaries to share in his work.

*****

On July 16, 1849, he gathered a group of priests who shared his dream. This is the beginning of the Missionary Sons of the Immaculate Heart of Mary, today also known as Claretian Fathers and Brothers. Days later, he received a new assignment: he was named Archbishop of Santiago de Cuba. He was forced to leave the newly founded community to respond to the call of God in the New World. After two months of travel, he reached the Island of Cuba and began his episcopal ministry by dedicating it to Mary. He visited the church where the image of Our Lady of Charity, patroness of Cuba was venerated. Soon he realized the urgent need for human and Christian formation, specially among the poor. He called Antonia Paris to begin there the religious community they had agreed to found back in Spain. He was concerned for all aspects of human development and applied his great creativity to improve the conditions of the people under his pastoral care.

Among his great initiatives were: trade or vocational schools for disadvantaged children and credit unions for the use of the poor. He wrote books about rural spirituality and agricultural methods, which he himself tested first. He visited jails and hospitals, defended the oppressed and denounced racism. The expected reaction came soon. He began to experience persecution, and finally when preaching in the city of Holguín, a man stabbed him on the cheek in an attempt to kill him. For Claret this was a great cause of joy. He writes in his Autobiography: “I can´t describe the pleasure, delight, and joy I felt in my soul on realizing that I had reached the long desired goal of shedding my blood for the love of Jesus and Mary and of sealing the truths of the gospel with the very blood of my veins.” (Aut. # 577). During his 6 years in Cuba he visited the extensive Archdiocese three times…town by town. In the first years, records show, he confirmed 100,000 people and performed 9,000 sacramental marriages.

Here, at archive.org, is the text of his autobiography.

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On to Yellowstone.

Which is…amazing. At least the geyser areas. To me, the experience has been a bit like seeing the Grand Canyon was.

“Yeah, yeah, I get it. I’ve seen pictures. It’s big. Got it.”

And then you go and…well..it’s grand.

Same here in Yellowstone. I’ve seen pictures. I’ve seen hot springs here and in other countries (Italy, Honduras). I’ve seen bubbling mud (Sicily). Old Faithful? Sure. Iconic. Got it.

And then you go and…well…

 

I’ll just start by saying that once we got into the park, we headed for the West Thumb area, on the way to our first couple of nights near Old Faithful. Saw our first little tiny (relatively) bubbling pile of mud and I immediately thought…Okay, when is this whole damn thing going to just blow and take us all out?

Because the energy in just that small hole was…astonishing. And I tried to imagine all of that happening times infinity in this caldera and there’s one more reason to get right with God.

Also, after a day of wandering these features, you immediately understand the mythological associations of the underworld, death and satan with steaming, sulfurous cracks and holes in the ground. Of course harmful things dwell down there.

Shall I trace the day? I’ll try although  the wi-fi here is terrible. And my T-Mobile doesn’t work at all. Wifi is far worse than it was in Grand Teton NP (neither had wi-fi in cabins, of course, but the Grand Teton NP – Colter Bay – wifi, where they had it (offices, laundry, outside of stores) was fast and not annoying. This is annoying. At least it was tonight, but perhaps that’s because everyone on the property was trying to access it.

(And don’t say…oh, just get away from it all….Guys…I’m a single parent with many irons in the fire, a kid just restarting college in a time during which every day various schools are “pivoting”….so yeah, I want to stay in touch.)

So, quickly:

Leave Grand Teton. Get into Yellowstone. Stop at Moose Falls. Tell some guy that the berry he was wondering about was huckleberry, then praying I was right as he popped it in his mouth. Stop at Lewis Canyon overlook, marvel at the devastation of the 1988 fire, still evident 32 years later. Wonder how much 3 big Yeti coolers being trailered by a family ahead of us could possibly cost.

Get to West Thumb, marvel at our first geysers and springs and such.

Stop at the Kepler Cascades.

On to Old Faithful which, at 3 in the afternoon my son kept saying, “This reminds me of Disney World.” Yes, it was crowded. But it thinned out mightily after five, and our early evening visits to features outside the Old Faithful area were quite pleasant. No, we weren’t alone, but they weren’t packed, and everyone just seemed so….happy. Really. Just content to be out and about and seeing beautiful, strange and wonderous things with family and friends.

The negative here is that services are greatly reduced. I don’t mind no daily housekeeping at all– stay out of my room! – but the stores on the property – which are the only stores around for people, you know, staying here – closed at six. SIX! Even the Grand Teton shops stayed open until 8. But I understand they are understaffed. It seems it is a combination of not really being able to plan staffing, considering no one knew how the summer was going to pan out, as well as restrictions on  the normal dormitory- type accommodations for the seasonal workers. What I read is that they can’t share rooms, so that cuts possible staffing by half. That may or may not be true, but not only are those services reduced, many of the hotels are closed and, sadly some of those fantastic NPS visitors’ centers (like the one here at Old Faithful – closed) and there are no ranger programs.

But anyway, on to the water bubbling, erupting and surging from the earth around here.

It’s so very strange. The Old Faithful area is desolate and dry except for the geysers and ……We arrived just as Old Faithful was to erupt, and it did not disappoint. We then (since the room wasn’t ready) took a hike up a nearby hill from which one could watch the eruption from above. Just as impressive from up there. We then wandered around the other geysers and ….in the area (180 of the 200/250 in Yellowstone are around here), finally got into our room (and I say finally because it took two sets of keys and a security person to figure out what was wrong with the lock), chilled for just a few minutes, then hit the road for some geyser areas that are in easy driving distance. First the Black Sand area.

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Which, as I walked up to it, brought to mind some sort of hellscape. Sulferous odor, bubbling liquids everywhere that would kill you instantly if you tumbled in them, steam rising from the ground, dead trees standing in dark, still pools. Beautiful, fascinating, but still an interesting reminder as to why “sulfur” and underground are associated with evil and death.

Up the road to the Grand Prismatic Spring and the associated Excelsior Geyser. Gorgeous. Warm steam rising from Excelsior like a spa. From ground the level, the Grand Prismatic is impressive, but we think it will be even more so above, so we’ll try that today or tomorrow.

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It was, by that time, getting dark. So we returned to the Old Faithful area, found food – halfway decent noodle bowl from the cafeteria that wasn’t a burger, at least. Successful re-entry into room.

Not many photos because of the wi-fi. I wanted to artfully distributed them throughout the post, but to heck with that. And not too many right now. Come back in a week and perhaps I’ll update with more photos. This has taken too long, time to get back to the room, awaken the traveling companion and rent some bikes.

And if you want to beat the crowds at Old Faithful? Come early in the morning!

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—1 —

An interesting few days.

The two fellows who still live here are gone for a bit to visit family elsewhere. They’ll be back early next week, but for the moment, I’m alone for the first time since Christmas.

I was talking to my son who lives in NYC, where they’re opening things up, slowly but surely. The past week, he’s finally had some consistent social, face-to-face interaction with friends again – for the first time in months.

Each of experiencing welcome change, for opposite, but related reasons.

I add – quickly – that it will also be a welcome change when the guys return!

But everyone needs a break now and then, yes?

— 2 —

So what am I doing? Working. I have a project due on June 20, and I’m trying to get it halfway finished by Monday. Then I can coast, working on it for probably an hour or so a day until it’s due.

For me, the part of a project like this that requires the most focus is the framing and thinking through the shape and emphasis of it. And that kind of focus is hard for me to grab in small chunks. I need to have a large expanse of time in which I know I’m not going to be interrupted by anything. It didn’t used to be that way, but you know, guys, I’ll be sixty in a few weeks, and so something like concentration is harder to come by.

Today (Thursday) was a framing/get in the groove day. That done, I can work on it for a couple of hours a day till Monday, and then put my mind to the next fiction project.

Still getting chapters of Nothing Else Occurs to Me up on Wattpad. Slowly but surely. (Backstory: here)

— 3 —

So….we have a new bishop here in Birmingham. Bishop Steven Raica, formerly of the Diocese of Gaylord, Michigan.

I’ve not met him yet, don’t know a thing about him.

If you’re interested, you can watch the Vespers and Installation Mass that were broadcast on EWTN. If you do, you’ll get to hear the voices of our Cathedral’s core schola, which has been singing Cathedral Masses even through much of the lockdown, when Masses were streaming-only, not public.

 

 

 

As I’ve said before, it’s an approach that makes sense. If you’re not going to have congregational singing, consider the liturgical history of the Church, consider what developed during the centuries when congregational singing in the West was not the norm – and use that. 

It’s far preferable than having to listen to someone gamely warbling Praise and Worship music up there all by themselves.

— 4 —

Okay, I’ve not only been working the past couple of days. I’ve tried to walk a couple of hours a day – which means listening to my BBC radio podcasts – and I’ve read quite a bit as well as (gasp) watched a few movies – films that wouldn’t interest my housemates. So let’s do a quick survey.

First, reading – I finally finished Trevor’s The Boarding-House. That was a tough slog. I was most interested in the structure of it, which switched between points of view very quickly without transitions, as well as the historical detail revealed about London in the early ’60’s. The switching was confusing at first (I read it on Kindle and thought there was something wrong with the formatting), but once I got accustomed to it, I didn’t mind. My problem with the book is that I didn’t care about any of the characters and couldn’t figure out why I should spend time with them.

Anyway, I have a couple more short novels that I checked out via Hoopla that I will try to knock off over the next couple of days, then I think I’m going to plunge back into some Wilkie Collins. I need an absorbing, crazy read like No Name (reviewed here) in my life. I’d started Poor Miss Finch a couple of weeks ago, and will probably return to that. 

— 5 –

Now, movies.

I started watching Rocketman. I did like a few Elton John songs as a teen, but am definitely not a fan, but I was curious about the structure of the film and wanted to see the sections about his early life. Ended up watching the whole thing, not because it was great, but simply because of inertia, I suppose.

I did like the structure – I mean, why not tell a sketchy biographical tale of a living musician by making it a musical of sorts? I actually liked most of the musical set-pieces quite a lot. I think they worked. But the psychological trajectory and personal motivation offered was superficial – to be expected when the piece is produced by intimates and is about a living figure – and formulaic.

Bernie Taupin emerges as the one person you wouldn’t mind spending time with, to be sure.

— 6 —

Il Posto via the Kanopy platform. I gather you’re not supposed to say this is Italian Neorealism, since it’s not immediately postwar, but, well, you could have fooled me. It’s slow and observant, and I liked it quite a bit.

It’s the story of a young man from a village outside Milan who travels to the great city to test for a job, gets the job and begins working at the job. That’s it. It offers us a fascinating look at Italian life in the period and a rather trenchant, mostly wordless critique of white-collar work in large companies.

Except he won’t, and that’s what is so crushing about Il Posto. Antonietta comes to represent the youthful dreams that stagnate in an office building and the drudgery a job enforces. Once Domenico accepts his position as a messenger, Olmi breaks away from his lead for the first time. He takes us on an evening tour of the off-the-clock activities of the accounting staff that Domenico will eventually join. Some have very common, uninspired existences, others harbor their youthful folly as if it were rare treasure. There is the older man who goes to the pub and sings a song that is intended for someone not so advanced in years, and the would-be novelist who scribbles out his book in secret, hiding his light under a towel. Domenico tells his new boss that he may still go to night school to pursue the vocation he wants, but Olmi is showing us the true likelihood of that happening. Domenico’s father told his son that a job like this one is for life, and as the boy will learn, these positions tend to only open up when somebody dies.

Much of Olmi’s framing is intentionally expressionistic. The corporate world alternates between imposing, with the workers appearing small next to the business structure, and claustrophobic, cramped into their own little spaces. On the other hand, though Ermanno Olmi and cameraman Lamberto Caimi shot Il Posto in such a way to show life as it was, hoping to render the dreary gray of an average day, the black-and-white photography has taken on a nostalgic beauty over the years. Domenico and his peers just look more stylish, with their clean haircuts and their suits and ties, than we expect our youths to look today. Looking at Il Posto is like looking at photographs in a vintage magazine back issue: by being frozen in time, the images seem simpler, more desirable, than the busy world we’re used to today. Maybe that was by design. Maybe Olmi wanted it all to look hopeful and modern if only to add to the impact of the crushing blows to come.

The subverted ending of Il Posto sneaks up on the audience. We’ve been trained to expect something more, just like Domenico. We realize that there is nothing else mere moments before he does, and we can only brace ourselves for the heartbreak that is coming.

— 7 —

The Virgin Spring (1960) | The Criterion Collection

Finally, in a move that will please Son #2, I finally watched The Virgin Spring – his pick for his #1 Bergman. Here’s his review, and here’s his list. 

(He’s currently working his way through Hitchcock)

Okay, okay. I agree. It’s a great film, and I’m glad I finally watched it. I’m not an afficiando of Bergman’s films, but I have come to understand a bit about his spiritual-wrestling throughreading my son’s reviews. 

The standouts of that violence made the contemporary New York Times critic say that the movie was a thin morality tale below Bergman’s talents, but there’s actually so much more. What is there just isn’t spoken about, but it lingers in the background of everything. The conflict between the paganism of Odin and the monotheism of the new Christianity isn’t a stand-in for a simplistic good vs. evil battle. Instead, there are interesting shades within each character that drive the ideas even further. The father, Tore, obviously clings to his old pagan ways and has been dragged into the new Christianity by his wife Mareta. Their daughter, Karin, is beautiful and eager to look her best for her mission to deliver candles to the church, but she is also haughty, entitled, and manipulates her parents with ease. Ingeri, the pregnant Odin worshiper the family has taken in as a ward, prays for Karin’s defilement but confesses to Tore after the crime and begs for the punishment Tore will mete out to the perpetrators.

Where this movie stands out in Bergman’s filmography most for me is the thematic thrust of the film. The Virgin Spring came out in 1960, just a few years after the existential The Seventh Seal and right before the Silence Trilogy, and yet the thematic point isn’t a form of rejection of religion. In fact, the titular spring is an embrace of the idea that man’s concept of God, as manifested by the Church, is correct. It’s a natural extension of the story he was trying to tell, but also an artifact of the fact that he didn’t actually write the movie. God is still silent in the face of the violence placed upon the innocent Karin, but the existence of the spring that shoots from where her lifeless head had laid for a day, opening up immediately after Tore had promised to build a church of mortar and stone on the spot, is God’s communication. He speaks more in that than in anything else Bergman made.

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

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