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Archive for the ‘Liturgy’ Category

 

Gregory’s story has a lot to teach us about that tricky thing called discernment.

Back in 2008, Pope Emeritus Benedict XVI devoted two General Audiences to this saint.  He began with a helpful outline of his life – born into an important Roman family, serving as prefect of Rome, turning his family’s land into a monastery togregory the greatwhich he retired, then entering the service of the pope during very difficult times in Rome, including the plague, which killed the pope, and then…

The clergy, people and senate were unanimous in choosing Gregory as his successor to thend  See of Peter. He tried to resist, even attempting to flee, but to no avail: finally, he had to yield. The year was 590.

Recognising the will of God in what had happened, the new Pontiff immediately and enthusiastically set to work. From the beginning he showed a singularly enlightened vision of realty with which he had to deal, an extraordinary capacity for work confronting both ecclesial and civil affairs, a constant and even balance in making decisions, at times with courage, imposed on him by his office.

Benedict engages in some more analysis in the second GA. This is useful and important to read. 

Wanting to review these works quickly, we must first of all note that, in his writings, Gregory never sought to delineate “his own” doctrine, his own originality. Rather, he intended to echo the traditional teaching of the Church, he simply wanted to be the mouthpiece of Christ and of the Church on the way that must be taken to reach God. His exegetical commentaries are models of this approach.

And that is what any teacher of the faith, especially a pastor, is called to do.

Moving on:

Probably the most systematic text of Gregory the Great is the Pastoral Rule, written in the first years of his Pontificate. In it Gregory proposed to treat the figure of the ideal Bishop, the teacher and guide of his flock. To this end he illustrated the seriousness of the office of Pastor of the Church and its inherent duties. Therefore, those who were not called to this office may not seek it with superficiality, instead those who assumed it without due reflection necessarily feel trepidation rise within their soul. Taking up again a favourite theme, he affirmed that the Bishop is above all the “preacher” par excellence; for this reason he must be above all an example for others, so that his behaviour may be a point of reference for all. Efficacious pastoral action requires that he know his audience and adapt his words to the situation of each person: here Gregory paused to illustrate the various categories of the faithful with acute and precise annotations, which can justify the evaluation of those who have also seen in this work a treatise on psychology. From this one understands that he really knew his flock and spoke of all things with the people of his time and his city.

Nevertheless, the great Pontiff insisted on the Pastor’s duty to recognize daily his own unworthiness in the eyes of the Supreme Judge, so that pride did not negate the good accomplished. For this the final chapter of the Rule is dedicated to humility: “When one is pleased to have achieved many virtues, it is well to reflect on one’s own inadequacies and to humble oneself: instead of considering the good accomplished, it is necessary to consider what was neglected”. All these precious indications demonstrate the lofty concept that St Gregory had for the care of souls, which he defined as the “ars artium”, the art of arts. The Rule had such great, and the rather rare, good fortune to have been quickly translated into Greek and Anglo-Saxon.

Another significant work is the Dialogues. In this work addressed to his friend Peter, the deacon, who was convinced that customs were so corrupt as to impede the rise of saints as in times past, Gregory demonstrated just the opposite: holiness is always possible, even in difficult times.

He proved it by narrating the life of contemporaries or those who had died recently, who could well be considered saints, even if not canonised. The narration was accompanied by theological and mystical reflections that make the book a singular hagiographical text, capable of enchanting entire generations of readers. The material was drawn from the living traditions of the people and intended to edify and form, attracting the attention of the reader to a series of questions regarding the meaning of miracles, the interpretation of Scripture, the immortality of the soul, the existence of Hell, the representation of the next world – all themes that require fitting clarification. Book II is wholly dedicated to the figure of Benedict of Nursia and is the only ancient witness to the life of the holy monk, whose spiritual beauty the text highlights fully.

Above all he was profoundly convinced that humility should be the fundamental virtue for every Bishop, even more so for the Patriarch. Gregory remained a simple monk in his heart and therefore was decisively contrary to great titles. He wanted to be – and this is his expression – servus servorum Dei.Coined by him, this phrase was not just a pious formula on his lips but a true manifestation of his way of living and acting. He was intimately struck by the humility of God, who in Christ made himself our servant. He washed and washes our dirty feet. Therefore, he was convinced that a Bishop, above all, should imitate this humility of God and follow Christ in this way. His desire was to live truly as a monk, in permanent contact with the Word of God, but for love of God he knew how to make himself the servant of all in a time full of tribulation and suffering. He knew how to make himself the “servant of the servants”. Precisely because he was this, he is great and also shows us the measure of true greatness.

And he’s in The Loyola Kids’ Book of Saints. 

amy-welborn-bookgregory-the-great

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It’s what they call them over EWTN way down the road.  Here’s one for you.

 

 

(Yes, posted before – from the Museo de Bellas Artes in Seville –  but today’s the remembrance – the Beheading of St. John the Baptist.)

 

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— 1 —

I usually have on ongoing, running file of “7 QT” items that I can pull from quickly when the time comes. But not this week. I’m in recovery/anticipation mode, from one Big Event to Another. Therefore, distracted.

2

I did cook last night, though! For the first time in a while. We are going to be on the road for a bit taking a kid to college soon, with much eating out, and I started to feel guilty about that. So I cooked – Chicken Tetrazzini from the Fanny Farmer cookbook. My mother used to make Turkey Tetrazzini all the time after Thanksgiving, and it’s one of the few cooking “traditions” I seem to have followed. This is the recipe, basically – I layer it a bit more.

 

— 3 —

When in doubt, talk about homeschooling. Honestly, there is so much on other topics I’d like to write about, furious as I am about so many things in the world pretty much constantly – but here I am, with Stuff To Do today…and so no brain space in which to tackle it. Sorry for the lameness. I’ll be blogging over the next couple of weeks – some scenic blogging of a place I’ve never been the last week of August – but I fear the Seriousness, such as it is, won’t return until around August 30 or thereabouts.

-4–

So – homeschooling. Going okay. We’ve been in about halfway mode because of the wedding as well as the fact that his neighborhood friend goes to a school that doesn’t begin until next week.

But he’s been chugging away at his Latin. He’s gone through chapter 7 of Latin for the New Millenium (goal: finish book I by early November, start prepping for the National Latin Exam, but also start book 2), and taken the tests the tutor has sent. I’m passing on tests 4-7 today to the tutor, he’ll look at them, and that will be the basis for the meeting this weekend.

Math – after leaving Saxon, things are going great. He’s finished chapter 1 of the AOPS Counting and Probability book and we are reviewing Algebra, just spot checking through the AOPS Introduction to Algebra book. (The first part of that book is Algebra I – the second Algebra II.)

Spanish he is tackling on his own. He is doing Spanish II, using various resources. I am going to trust him on this one.

–5 —

Forthcoming:

– The Iliad.  We listened to the In Our Time episode on the epic. I’m going to be downloading two books to listen to on our many, many upcoming hours in the car: Derek Jacobi’s recording of Fagles’ translation (we have the hard copy to, to follow along) and, per the advice of a commenter, this class on the archaeological dimensions 

As I said to someone – be carefully what you casually mention to me. As in – if you casually mention “Maybe I’ll read the Iliad and the Odyssey” – I Am On It. 

 

— 6 —

Shakespeare for the fall has been engaged: Alabama Shakespeare in Montgomery is doing Hamlet in September and Atlanta Shakespeare is doing King Lear a couple of months later. So there you go – besides our Iliad/Odyssey – our literature for the fall.

Atlanta is also doing Julius Caesar – which he studied and saw a couple of years ago. But we will probably revisit for a bit and head over there to see it. Can’t have too much Shakespeare! And I do love Julius Caesar. Their favorite memory from that production, which is a very intimate space, was related to Caesar’s body being on a bier right next to our table – and try as he might, the actor playing the supposed-to-be-dead Caesar – sneezed.

He’s also reading The Lord of the Rings trilogy and plans to dive into the Simarillion. 

— 7 —

Yeah, okay. That’s it. Very sorry for the lameness.

Remember:

2020 Devotional available. 

Son’s new novel available.

Son posts film thoughts every day during the week – here’s his top Bergman films. 

Here’s his post on the future of home video.

Streaming is the desolate wasteland of our future, and we are seeing its effects now.
“How can that be?” some of you may be asking. “I can watch whatever I want by just selecting it from a menu!”
I’ve always been wary of streaming, but the original reasons for that originated from an element of the luddite in my soul that I can’t quite get rid of. I wanted physical media, and I couldn’t imagine other people wanting something else. Well, I get the appeal of streaming now, but I’ve seen the limitations and they worry me.
They aren’t technical limitations. The technology will only continue to improve. We’re even at the point where we can stream 4K UHD image with HDR over the Internet. Streaming and physical media are largely at a par in terms of technical delivery.
No, the problem goes back to that which Stephen Prince told my class about how studios want to make their money. Studios have seen physical media profits plateau and begin to fall. They see the future as streaming, and they love the idea because suddenly they have more control over media. No longer will they have to manufacture and then say goodbye to the film once a consumer purchases it. No. Instead, a consumer will purchase, at best, a license for the film that gives them access to the film within the terms of the contract. If the studio wants, it could pull the movie completely. Or change it. Something similar happened when Microsoft recently closed down its eBook store. All licenses expired automatically and everyone lost access to their books. Consumers won’t have to rely on themselves to keep their media in good shape anymore. They’ll have to rely on movie studios staying in business and continuing to provide access.

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

 

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Don’t be put off by the wall of text!

Take some time, scroll down, poke around. I’m offering you all the words with the hope that you can see – as is my constant mission – how the past can illuminate the present.

 

First: Who is he? From B16:

Belonging to a rich noble family of Naples, Alfonso Maria de’ Liguori [known in English as Alphonsus Liguori] was born in 1696. Endowed with outstanding intellectual qualities, when he was only 16 years old he obtained a degree in civil and canon law. He was the most brilliant lawyer in the tribunal of Naples: for eight years he won all the cases he defended. However, in his soul thirsting for God and desirous of perfection, the Lord led Alphonsus to understand that he was calling him to a different vocation. In fact, in 1723, indignant at the corruption and injustice that was ruining the legal milieu, he abandoned his profession — and with it riches and success — and decided to become a priest despite the opposition of his father.

He had excellent teachers who introduced him to the study of Sacred Scripture, of the Church history and of mysticism. He acquired a vast theological culture which he put to good use when, after a few years, he embarked on his work as a writer.

He was ordained a priest in 1726 and, for the exercise of his ministry entered the diocesan Congregation of Apostolic Missions. Alphonsus began an activity of evangelization and catechesis among the humblest classes of Neapolitan society, to whom he liked preaching, and whom he instructed in the basic truths of the faith. Many of these people, poor and modest, to whom he addressed himself, were very often prone to vice and involved in crime. He patiently taught them to pray, encouraging them to improve their way of life.

Alphonsus obtained excellent results: in the most wretched districts of the city there were an increasing number of groups that would meet in the evenings in private houses and workshops to pray and meditate on the word of God, under the guidance of several catechists trained by Alphonsus and by other priests, who regularly visited these groups of the faithful. When at the wish of the Archbishop of Naples, these meetings were held in the chapels of the city, they came to be known as “evening chapels”. They were a true and proper source of moral education, of social improvement and of reciprocal help among the poor: thefts, duels, prostitution ended by almost disappearing.

Even though the social and religious context of the time of St Alphonsus was very different from our own, the “evening chapels” appear as a model of missionary action from which we may draw inspiration today too, for a “new evangelization”, particularly of the poorest people, and for building a more just, fraternal and supportive coexistence. Priests were entrusted with a task of spiritual ministry, while well-trained lay people could be effective Christian animators, an authentic Gospel leaven in the midst of society.

Another talk on the saint from B16. 

Next some insights from his letters.  You can find his writings all over the place, but for some old-school reading time, head to archive.org. His letters are particularly interesting. I always like reading the letters and journals of saintly figures. They tend to be a little more revelatory than carefully written, re-written and edited works made for public consumption, approved by authorities.

What I’m hoping that you might see through a bit of poking around in these readings is the value – as Adam DeVille has pointed out – of being familiar with history. It teaches us many things, but I think in this present moment, two points in particular, both reflecting the theme “nothing new under the sun.”

  • The Church has always been a messy place in a messy world, full of human beings who are, at best, weak reflections of the faith they (we) claim to profess.
  • The Church, in obedience to Christ, has always reached out to the “peripheries” and margins, has always offered the mercy of Christ as the core of its mission. Always. This is nothing that was just discovered in 2013. Really.

So three areas of interest from the letters:  missions/preaching, liturgy and, yes…publishing.

I was interested in two lengthy letters – almost pamphlet-length, really – one about preaching and the "amy welborn"other about the usefulness of missions. (Remember Alphonsus Liguori founded the Redemptorists, an order originally dedicated to the preaching of parish missions.)

The letter on preaching begins on page 359, and might be of interest to..preachers, of course.  He is making the case for simplicity and directness of language in preaching, in opposition to those who would preach in flowery, self-indulgent or abstruse ways.

I was really interested in his letter to a bishop about the preaching of missions.  The bishop was supportive of missions being preached in his diocese, but had apparently written to St. Alphonsus seeking answers to the objections that others had voiced.  It begins on page 404.

A modern reader (like me) might read this as a reflection on evangelization, period.

 

But, it will be asked, are there not over the poor in the villages pastors who preach every Sunday? Yes, there are pastors who preach ; but we must consider that all pastors do not, or cannot break the bread of the divine word to the illiterate in the manner prescribed by the Council of Trent. ” They shall feed the people committed to them with whole some words, according to their own capacity, and that of their people, by teaching them the things which it is necessary for all to know unto salvation, and by announcing to them, with briefness and plainness of discourse, the vices which they must avoid, and the virtues which they must practise.”

2 Hence it often happens that the people draw but little fruit from the sermon of the pastor, either because he has but little talent for preaching, or because his style is too high or his discourse too long. Besides, many of those who stand in the greatest need of instruction do not go to the sermon of the parish priest. Moreover, Jesus Christ tells us that No prophet is accepted in his own country  And when the people always hear the same voice, the sermon makes but little impression upon them.

But the sermons of the missionaries who devote their lives to the missions are well arranged, and are all adapted to the capacity of the ignorant as well as of the learned. In their sermons, as well as in their instructions, the word of God is broken. Hence, in the mission, the poor are made to understand the mysteries of faith and the precepts of the Decalogue, the manner of receiving the sacraments with fruit, and the means of persevering in the grace of God : they are inflamed with fervor, and are excited to correspond with the divine love, and to attend to the affair of salvation.

Hence we see such a concourse of the people at the missions, where they hear strange voices and simple and popular discourses.

Besides, in the missions, the eternal truths which are best calculated to move the heart, such as the importance of salvation, the malice of sin, death, judgment, hell, eternity, etc., are proposed in a connected manner, so that it would be a greater wonder that a dissolute sinner should persevere in his wickedness, than that he should be converted. Hence, in the missions, many sinners give up their evil habits, remove proximate occasions of sin, restore ill-gotten goods, and repair injuries. Many radically extirpate all sentiments of hatred, and forgive their enemies from their hearts; and many who had not approached the sacraments for years, or who received them unworthily, make good confessions during the missions

His concern, over and over, is for the poor, the illiterate, particularly those in rural areas and villages.

Speaking of the missions given by the venerable priests of the Congregation of St. Vincent de Paul, the author of his Life says that, during a mission in the diocese of Palestrina in 1657, a young man whose arm had been cut off by an enemy, having met his enemy in a public street after a sermon, cast himself at his feet, asked pardon for the hatred he had borne him, and, rising up, embraced him with so much affection that all who were present wept through joy, and many, moved by his example, pardoned all the injuries that they had received from their enemies.

In the same diocese there were two widows who had been earnestly entreated but constantly refused to pardon certain persons who had killed their husbands. During the mission they were perfectly reconciled with the murderers, in spite of the remonstrance of a certain person who endeavored to persuade them to the contrary, saying that the murders were but recent, and that the blood of their husbands was still warm.

The following fact is still more wonderful: In a certain town, which I shall not mention,* vindictiveness prevailed to such an extent that parents taught their children how to take revenge for every offence, however small : this vice was so deeply rooted that it appeared impossible to persuade the people to pardon injuries. The people came to the exercises of the mission with sword and musket, and many with other weapons. For some time the sermons did not produce a single reconciliation; but on a certain day, the preacher, through a divine inspiration, presented the crucifix to the audience, saying: ” Now let every one who hears malice to his enemies come and show that for the love of his Saviour he wishes to pardon them : let him embrace them in Jesus Christ.” After these words a parish priest whose nephew had been lately killed came up to the preacher and kissed the crucifix, and calling the murderer, who was present, embraced him cordially.

By this example and by the words of the preacher the people were so much moved that for an hour and a half they were employed in the church in making peace with their enemies and embracing those whom they had before hated. The hour being late, they continued to do the same on the following day, so that parents pardoned the murder of their children, wives of their husbands, and children of their fathers and brothers. These reconciliations were made with so many tears and so much consolation that the inhabitants long continued to bless God for the signal favor bestowed on the town. It is also related that many notorious robbers and assassins, being moved by the sermon, or by what they heard from others of it, gave up their arms and began to lead a Christian life. Nearly forty of these public malefactors were converted in a single mission.

 I have said enough ; I only entreat your Lordship to continue with your wonted zeal to procure every three years a mission for every village in your diocese. Do not attend to the objections of those who speak against the missions through interested motives or through ignorance of the great advantages of the missions. I also pray you to oblige the pastors and priests of the villages to continue the exercises recommended to them by the missionaries, such as common mental prayer in the church, visit to the Blessed Sacrament, familiar sermons every week, the Rosary, and other similiar devotions. For it frequently happens that, through the neglect of the priests of the place, the greater part of the fruit produced by the mission is lost. I recommend myself to your prayers and remain,

From this section, I could only conclude…my. That’s a lot of violence happening….

Creativity. Zeal. Compassion. Inclusivity. Reaching to the margins and the peripheries.  Mercy.

Now, to liturgy:

This is from letter 345, to the clergy of Frasso, after a visitation:

 In the first place, we learn with deep sorrow, that there is not in the collegiate church of this place the proper distribution of the Masses on Sundays and feasts of obligation, as also on days of devotion when there is usually a great concourse of people. All the Masses, we are informed, are said, so to speak, at once, and in the early hours of the morning. In consequence, the people have, no opportunity of hearing Mass in the later hours, and particularly during summer when not only the choral service, but every other ecclesiastical function, also, is over at eight o clock.

We, therefore, ordain that, on all those days, Sundays and festivals, the Masses shall be celebrated two at a time and not more, and for this purpose the chief sacristan shall see that on those days only two chalices and two sets of vestments are prepared for the Masses. Moreover, the members of the collegiate body shall go to the choir on those days one hour later than usual, so that all the people who wish may be able to go to confession ; for experience teaches that the confessors, as well as the rest, leave the church after the Office is finished, even though they are wanted in the confessionals.

So basically, what it seems was going on was that all the Masses and confessions got it all done and over with super early so they could get out of there.

From 346:

  As there is nothing which so effectually hinders the reformation of manners and the correction of abuses that have been introduced among the people, as the bad ex ample of the clergy, “whose manner of living,” says the Council of Sardis, ” being exposed to the eyes of all, be comes the model of either good or wicked lives”, we take very much to heart the gravity of the obligation incumbent upon us of removing from our clergy and keeping at a distance from them, as far as lies in our power, whatever might be an occasion of scandal or bad example to the faithful. We are, likewise, solicitous that we should not have to render an account to Almighty God for the offences of ecclesiastics connived at or uncorrected by us.

Considering, therefore, the innumerable evils and sins that arise from certain classes of games, which have been prohibited with good reason by the sacred canons, we desire to apply a prompt and efficacious remedy to these abuses. Accordingly, we forbid all the ecclesiastics of this our city and diocese, under pain of suspension a divinis, reserved to ourselves, and to be incurred ipso facto, and other punishment at our discretion, to play at any game of chance whatever, be it with cards or dice, and in particular, basset, primero, Ouanto inviti, paraspinto, or by whatever names such games may be called. At the same time, we warn all that we shall be most diligent in pursuing those who dis obey this ordinance, and unrelenting in punishing them with necessary severity.

We desire, therefore, that the present regulation be made public and put up in the usual places, so that no one may be able to excuse himself on the plea of ignorance.

From letter 334 – this admonition that saying Mass in less than fifteen minutes is…a problem… reoccurs many times in the letters.

Everyone knows the great reverence which the holy sacrifice of the Mass demands. We, therefore, earnestly recommend to our priests attention in celebrating- this august sacrifice with all the ceremonies prescribed by the rubrics, and with the gravity befitting this sublime mystery, as well on account of the reverence due to God, as for the edification that may thence derive to the faithful. It was to secure this end that the Council of Trent imposed upon bishops the express obligation of preventing by every means all irreverence in the celebration of this sacred function ; irreverence which can scarcely be distinguished from impiety,….

Now , as grave irreverence must be understood any notable omission of the ceremonies prescribed in the missal, which in so far as they pertain to the celebration of holy Mass, are of precept, also the saying of Mass in a hurried manner. The common opinion of theologians is, that he is guilty of grievous sin who says Mass in less than a quarter of an hour; because to celebrate with becoming reverence not only must the prayers of the missal be pronounced distinctly, and the prescribed rubrics duly observed, but all this must be done with that gravity which is befitting, a thing that cannot be done in less than a quarter of an hour, even in Masses of requiem or in the votive Mass of the Blessed Virgin.

This is really interesting to me, and is an admonition that occurs regularly in the letters. From 343

 To afford perfect freedom of conscience, pastors are exhorted to procure a strange confessor for their people once a month, and to abstain from hearing confessions themselves on those day

There’s a lot more, but I’ll end this post with this. As best I can work out, it’s a description of how to add instruction to the Mass, particularly for children.  It seems to call for a reader to read aloud certain meditations at various points of the Mass.  Take a look at letter 339 for the whole thing, and share your observations:

The subjects of these meditations shall be, for the most part, the eternal truths and sin. On Fridays, however, the Passion of Jesus Christ, and on Saturdays, the Sorrows of the Blessed Virgin, shall form the topics of the medita ion. The children shall be taught to keep their eyes cast down, or to cover them with their hands, so as to pay attention to what has been read. The second point of the meditation shall be read after the Sanctus.

2. As soon as the reading of the first point is finished, the Mass shall begin. At the Offertory the reader shall say: ” Let us make an act of love: O my God, how good Thou art ! I wish to love Thee as much as all the saints love Thee ; as much as Thy dear Mother Mary loves Thee. But if I cannot love Thee so much, my God, my all, my only good, because Thou art worthy of all our love, I love Thee above all things, I love Thee with my whole heart, with my whole soul, with all my mind, with all my strength. I love Thee more than myself, and could I do so, I would make Thee known and loved by all men even at the price of my blood.” During the meditation, one or the other priest who is present may go around suggesting some brief reflections on what has been read.

3. After the Sanctus, the second point shall be read. It shall be on the same subject as the first, and read in the same manner.

4. After the elevation of the chalice, the reader shall say: “Let us make an act of love to Jesus in the Blessed Sacrament, and also an act of contrition : My Jesus, who for love of me art present in this Sacrament, I thank Thee for so great love, and I love Thee with my whole heart. Eternal Father, for the love of Mary, for the love of Thy dear Son Jesus dead upon the cross, and present in this Sacrament for love of us, pardon me all my sins, and all the displeasure I have caused Thee. I am heartily sorry for them, O my God, because I love Thee with my whole heart.”

5. After the Pater noster, the reader shall say: “Let us renew our resolution of never more offending Jesus Christ My Jesus, with the help of Thy grace, I desire to die rather than offend Thee again. As the fruit of this me ditation, let us make some particular resolution that will give pleasure to Jesus Christ, especially to rid ourselves of the fault we most frequently commit.” After a brief pause : ” Let us ask Almighty God for the love of Jesus Christ to give us the grace to fulfil the promise we have made.”

6. When the celebrant has said Domine non sum dignus or after the Communion of the people, if there are any com municants, the reader shall say: “Let us have recourse to the Blessed Virgin Mary, and ask her for some special grace: O Mary, my hope, I love thee with my whole heart. I would wish to die for thy love. My dearest Mother, take me under thy mantle, and there let me live and die. For the love of Jesus Christ, my dear Lady, obtain for me the grace which I now ask of thee.” Here each one shall ask of Mary with the utmost confidence the grace desired. After Mass, all shall recite the Hail, holy Queen, with the proper pauses, and add the prayer “Grant, we beseech Thee, O Lord”.

And while the content of what follows might bore some seeking out more elevated conversations, I was delighted, for it involves correspondence from the saint to his publishers, as well as others with an interest in the books he was writing and publishing.

There’s some theological material, as he explains why he is deleting this or that portion of a manuscript, but it’s mostly (so far) totally prosaic, and focused on practical matters of communication, orders and pricing.

The letters reflect quite a bit on his concern to get this books out there to people who will read them – Naples is always out of copies, but that’s one of the few places he has an interested audience, and the priests, well….

I am glad that the History of the Heresies is finished. Once more, I remind you not to send me any copies for sale, as the priests of my diocese are not eager for such books; indeed, they have very little love for any reading whatsoever.

Besides, I am a poor cripple, who am Hearing my grave, and I do not know what I should do with these copies.

Rest assured, that I regard all your interests as though they were my own. If I could only visit Naples, I might be able to do something personally. But confined here in this poverty-stricken Arienzo, I write letters innumerable to people in Naples about the sale, but with very little result. I am much afflicted at this, but affliction seems to be all that I am to reap from these negotiations.

So, writers….you’re not alone!

 

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Welcome (many) new readers. Please check out my other posts on this topic (linked below) and stick around. I blog every day about…something. 

 

Men, it has been well said, think in herds; it will be seen that they go mad in herds, while they only recover their senses slowly, one by one.

I’m going to take a few minutes on this Friday afternoon and revisit some, er…gender-related issues.

Readers might recall I addressed them in my usual discursive, rambling way a few months back.

Intro post

The Feminine Genius of the Cowgirl in Red

But Look How Much I Gained

Peaked?

***

I’m revisiting today because news items related to these issues have been popping up in the news over the past week. I actually have been intending and hoping to revisit the matter for quite a while, but honestly – there’s so much out there and the pace of news is so crazy, that every time I’d think, “Okay, this is a good pausing place – I’ll write something about this – ” Something else would happen and blow out a whole other angle.

Kind of like with this current papacy. Oh, here. Things will calm down. Time to think and reflect and write. 

Hold my Mate. 

***

My main sources that I read for news on this issue are this SubReddit on Gender Critical Feminism and this board at Mumsnet, a British discussion board – and the links they both pass on. Both tend to the left, with the Reddit board, the radical left. Just know that before you dive in. If you dive into the Gender Critical Subreddit, maybe start with the “Peak Trans” board and scroll through a few hundred of those posts to hear how women (mostly) who were initially “live and let live” and “respect the pronouns, sure” got “peaked” – that is, pushed over the edge into seeing transgenderism as an essentially anti-woman movement and well, insane –  – by things like: guys “winning” women’s sporting events; parents insisting their two-year old sons are actually girls; the insistence of non-transitioned dudes who’ve decided they’re actually ladies pushing into women’s spaces, from restrooms to shelters to prisons to simply language; the notion that if you’re a biological female not into “girly” things…well…you must be a guy!

But if you’re interested at all, diving in is important. As I tried to say over and over back in February, it’s not just “right wingers” and social conservatives who are aghast at this. Old-school feminists, radical feminists and many lesbian activists are boiling about transgender activism. And, increasingly, clinicians.

***

So what are this week’s news items? Many, but these two are most likely to have hit your feeds:

  • This guy winning cheating to get gold medals in the women’s division of a weightlifting competition in the Pacific Games.
  • This just broke through various media blockades over the past day – the weird, perverse saga of the man in British Columbia, claiming a transgender identity, who has been trying to force – via discrimination charges – women to, er wax him.

This last case has been going on for a long time, but has been challenging to discuss publicly because the person at the center is lawsuit and banning-trigger happy – and TPTB at Twitter have been happy, for some reason, to accommodate him. There have been repercussions for people who have identified him in social media and the press. But this week, in a hearing, it was ruled that he could be publicly named and discussed, so here you go – read the distasteful tale of Jonathan Yaniv here and here.

This Twitter user was the only press in the hearing for most of the time, and posted her observations anonymously and avoiding specific names in order to skirt the wrath of this crew. 

And to balance out the radical feminist voices of the Gender Critical Subreddit, here’s Brendan O’Neil of Spiked, taking on the case today. Language alert! But hey! What are we talking about anyway?

There is a temptation to view Yaniv as simply an eccentric transactivist. But in truth this case is entirely in keeping with the cult of gender self-identification where one can now become a woman simply by declaring it. The logic of such a flight from reason, of creating a situation where anyone can be a woman regardless of how they were born or what bits they have, is that blokes will intrude on women’s spaces. There will be born males in female changing rooms; burly trans-women, who have benefited from the testosterone carnival that is male puberty, taking part in women’s sports; born males putting themselves forward for all-women shortlists in politics; and people actually saying ‘I am a woman and therefore you must wax my testicles’. Pure Newspeak. ‘Wax this woman’s testicles’ – can we hear ourselves?

This is the logic of gender self-ID. It’s the logic that has seen male rapists being sent to women’s prisons because they now self-ID as women. It is the logic that means a trans-woman who went through male puberty can now be winning gold medals in the women’s world cycling championships. It’s the logic that leads to people using actual phrases like ‘female penis’ without ever thinking to themselves, ‘What the hell am I talking about?’ The Canadian feminist Meghan Murphy, who has been central to drawing attention to the Yaniv case and to critiquing the cult of gender self-ID and its dire impact on women’s spaces, describes it well. In an interview on my podcast a few months ago she talked about how gender self-ID necessarily erases women-only spaces and also devastates the idea of womanhood itself. After all, if anyone can be a woman, then being a woman becomes a pretty meaningless, hollow affair.

The suggestion that these Canadian female waxers are ‘transphobes’ because they refused to wax a dick confirms the cynical, sinister nature of that term ‘transphobic’. It really is just a way to demonise and punish anyone who refuses to bow down to the ideology of genderfluidity.

 

So basically, folks – when you hear about legislation for “gender self-identification” – this is the consequence. Don’t fall for it.

****

I grabbed this quote from somewhere – one of those boards, probably – and I can’t track it, but I think it puts the matter in possibly the most succinct way possible, and while it’s harsh, I’m thinking: she’s not wrong. 

Trans is complete BS, and it is mainly men who find presenting as a woman to be erotic, and women who are reacting to a patriarchy and violence which makes them want to abandon their womanhood. This I believe is the true underlying reality of trans issues.

My own version is:

In the future – hopefully not the too distant future – people are going to look back at this transgender moment in the same way they look back at the lobotomy moment or the satanic-childcare-abuse – moment. They’re going be amazed and maybe a little embarrassed for humanity’s sake.

They’re going to see in this moment the culmination of the worst aspects of patriarchal, misogynist thinking, aided by technology and profit-seeking pharmaceutical companies: the moment in which the best women are men and women are better off by becoming men.

It’s also – although no one will probably see this, because we’ll be deep into Brave New World/1984 territory by then anyway – absolutely the consequences of a contraceptive, sterilizing,affluent culture.

When human beings are sterilized and approach sexuality as sterile beings in a sterile landscape, when procreation has no necessary connection to sexual activity and everyone has – relative to what human beings have had through most of history – loads of free time and money –  what does “sex” and “gender” become?

A costume to wear during the pleasure-seeking performative exercise called Life. 

****

Right before I wrote all those posts in February, I read this obscure sociological study of an early 20th century Quebec community called St. Denis. I wrote about it here, and had intended to bounce some gender stuff off what I read there, but it slipped on by, and here we are.

So as I read about this community, which, like most traditional communities, there were some sex-related roles and functions – most related to childbearing, child-care and general strength –  and many duties shared across both sexes – running farms, homes and businesses – I contemplated how the question of figuring out if you were male or female would fly in that culture.

Hahahaha.

Just, maybe, look down? Bien sur?

Oh, sure, there are always edges and odd places where people who don’t feel quite right, who can’t feel as if they fit – live and breathe and struggle. Sure. Always and everywhere. But in general, the question is not fraught. Why? Because you can’t strip your body of its natural reproductive functions, and while people certainly were normal and did what they could and what they believed was licit to engage their sexuality without conceiving (or confessed when they tripped up) – you can see that in a community where people have to work dawn to dusk in order to survive, where much of that work is physical, where people are always having babies and those babies need care, including nourishment from female breasts, where physical strength and endurance is needed for all sorts of work that sustains the community –

there’s no time or space for someone to stare at the moon and think….wow…I feel so girlish this evening. I do think I might have a Lady-Brain in this boy body I was assigned at birth.

So – part one. Affluence, privilege and procreation-free sexuality.

Part two: pathologizing normal pre-adolescent and adolescent bodily discomfort for financial gain, because parents are stupid and other people are frankly, perverts.

There’s a lot of disturbing aspects to the contemporary trans trends, but most disturbing to most normal people is the expansion of this obsession down to childhood. We have some mass Munchausen-By-Proxy-Gender-Style going on here, and a disturbing number of “medical” and mental health professionals on both sides of the Atlantic (this is a hot topic in England as well – read this) willing to be co-opted.

Simply put:

It is absolutely normal for girls and boys to be uncomfortable with and even horrified by the changes in their bodies, and to wish that it would just stop and go away. 

This is especially acute, I think, in a culture like ours which has become so oversexualized, in which an individual’s worth, particularly among young people, is judged by superficial standards of hotness and desireability, in which sexual activity has become transactional and recreational, in which the body and your use of your body and how you display your body has become the primary way in which you are and are valued in the world.

It’s out there, a young person sees this coming, and it’s frightening, especially, I’d say, for young women – who may well look at the expectations for appearance and performance in our sexualized, pornified culture and say…no thanks. I’d rather be a dude. Cut ’em off so maybe the creepy guys will stop staring at them. 

There is, thankfully, a little pushback happening – but not as much as there needs to be. I imagine we won’t see anything dramatic for ten years or so, when the malpractice suits start rolling in. And believe me, they’re going to be killer. For a primer, take a look at the Twitter feed of this NYU endocrinologist:

Another, related Twitter thread. 

 

Moving back further into childhood, I spent a lot of time writing before about how frankly bizarre it is, to a person who grew up to womanhood in the 60’s and 70’s – to see the crazy thinking on gender roles that characterizes this transgender moment. I can’t tell you the number of posts I have read from less-than-stereotypically-“feminine” women who look at this present moment with horror and say things like:

I hated wearing dresses when I was a girl – still don’t like them. I’ve always had short hair. I never really liked dolls, I loved playing outside, and always liked hanging out with boys more than girls – I know for a fact that if I were a kid today, people would be asking my parents if I was trans. 

The puzzling thing is – the truly illogical conundrum is – if gender roles are constructs, then how can you innately feel that you’re really the wrong gender deep inside and need to change your body to match? 

***

It’s called dysphoria. It’s about not feeling quite right. It’s about not feeling at home in your body or even in the world.

I am careful in speaking about mental illness, because it really is a challenge to understand and discuss. Who among us is “normal” or “whole?” Who relates to themselves and to the world with complete clarity? None of us. Not a one.

So I am not sure how to talk about this – what is not normal, what is clearly mental illness – without being required to define what normal is. You feel as if you are not a woman? Well, let me tell you what you should feel like.

Who can do that? I don’t think it’s possible. That was one of my points in those previous posts.

But clearly, body and gender dysphoria are forms of mental illness. They are rooted in various factors, they can present in different way for varying lengths of time, and healing, if it comes, is as varied as the individuals involved.

Now, honestly – once you accept that – this is a form of mental illness – much of the present moment clicks into place, especially if mental illness has ever played a part in your life:  the insistence of putting oneself and one’s felt needs in the center of every, single conversation and issue, the unblinkered focus on the self and trying to find a way to feel okay and then being affirmed, from every corner, in that okaynes. No matter how difficult it is to define “healthy” and “ill” we do know that healthy people, in general – don’t act this way. 

So yeah, that’s what’s going to happen. If you’ve ever been part of a group – a class, a workplace, a family, a neighborhood – where there’s someone who’s struggling with mental illness, quite often, those struggles tend to dominate everyone’s lives and every gathering, don’t they?

Understand that, and the pieces of that puzzle – how has the issue of such a tiny, tiny minority come to dominate the culture, and so quickly and why do they act like this? – click right into place.

They’re not well.

***

Finally, to close up this tedious Wall of Text with some philosophizing.

For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.  And the world is passing away along with its desires, but whoever does the will of God abides forever.

Add to my list above: an affluent, sterile, leisure-oriented, performative culture – a material one stripped of the transcendent, with no road but an earthly one and no destination but a grave.

And being taught from the beginning of your life on this earth that fulfillment and happiness are not only possible, but expected. That a great deal of this happiness and fulfillment lies in just who you are and the wonderfulness that you are and being accepting of the marvelous being that you are.

But what if you’re not feeling it? What if you’ve had horrendous experiences in life that have made, it seems, a sense of self – much less a contented, whole self – challenging? What if what’s inside doesn’t match what your family, your community or even the big world tells you is correct and normal?

Raised in a material, appearance, emotion and achievement-oriented culture – despair for the dis-oriented might seem to lie just on the other side of every door, around every corner.

But consider another way – formed to value this life and who you are, but also understanding that, because of weighty mystery, you – along with everyone else on earth – is broken, sees through a glass darkly – including yourself – and that as hard as it is, it is also okay, because this is not your home. 

Oh, the suffering remains, and strangeness. But one just might be spared the perceived need to fix oneself right here and right now and make what’s outside “match” what’s inside.

And the older you get, the more true you see this is.

I turned – unbelievably – 59 this week. A few weeks ago, on our way back from Spain, I spent time with my friend Ann Englehart, who also turned 59 this summer. Over great Greek food in Astoria, I looked at her and asked the question that had been weighing on me:

“Do you feel fifty-freaking-nine years old?”

“NO!” she exclaimed, clearly relieved to hear someone else say it.

What does it even mean? we wondered, articulating the same thoughts aloud. What does it mean to be “almost sixty” – but to feel no older than, say forty, and to wonder – was I ever even 45 or 52? I just seem to have leapt from still almost youngish adulthood to AARP discounts without blinking. My appearance is changing, and I look at women two decades older than I and I know – God willing I make it that far – that there will be a day when I, too, will be unrecognizable to my younger self.

It’s very, very weird. It’s challenging. I completely understand why people – especially those in the public eye – get work done to stave off the sagging and the wrinkles. It’s so strange when what you look like on the outside doesn’t match what you feel on the inside. It’s disorienting. You might even say it’s dysphoric, if that’s a word. Centered in those feelings, living as though this were the only reality and all that matters, the temptation to use all the technology at one’s disposal to fix it – to make it all match up – might be very strong.

But understanding that disassociation and sense of dislocation in another way, as an invitation. An invitation, a hint to listen to the heart that seeks and yearns for wholeness and unity, to understand that while it’s not perfectly possible on this earth, the yearning for it is a hint that somewhere, it does exists, and it waits – and the hard, puzzling journey we’re on does not, in fact end where the world tells us.

For here we have no lasting city, but we seek the one that is to come.

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— 1 —

 Lots and lots of new readers, thanks to a link from New Advent. Thanks, Kevin!

A note to those new readers: I blog almost every day, in some form or another. Most of what I write here is inspired by things I read, watch or just see. My main purpose here is to share (hopefully) interesting information that might help readers see a slightly bigger and broader chunk of the world and perhaps even make sense of it.

If you look at the row of tabs up there, you can see links to pages on which I’ve collected some of my thoughts on a few topics.

You might want to make a point of keeping up with this blog through the month of June, as in a few days, we are heading to Spain!

 — 2 —

Today is the feast of the Visitation. I wrote about it in my book, Mary and the Christian Life. Here’s an excerpt from the chapter:

For centuries, the disciples of Jesus have easily and joyfully
incorporated Mary into their spiritual lives. With the angel, we
greet Mary. With Elizabeth, we call her blessed.
Why? Because we sense that in greeting Mary, we welcome the
Christ she bears.
In greeting her, we offer indirect but powerful praise to God,
for it is God who has done this. God has entered creation in this
most ordinary moment, in this most ordinary way.
In the meeting of Mary and Elizabeth, so much resonates and
gently gestates outside the women’s wombs. Mary has traveled
so far, in haste, to meet the older woman whom, we are told, had
been living in seclusion herself.
One travels, one welcomes, and in their meeting, in this visitation,
we see the heart of hospitality, welcome, and friendship.
One way to look at it is this: these two women recognize
the action of God in each other’s lives. They have listened and
heard good news about each other, and they bring it all into their
encounter. They treasure each other. They treasure the new lives
growing within. They are attentive to those little lives as well.

**In honor of the Feast of the Visitation, Mary and the Christian Life will be available for free all day Friday and Saturday. It’s normally only .99 anyway, but still!**

visitation_yy_la_canne-e1432834856937

— 3 —

Source

-4–

An interesting find from Melanie Bettinelli: The Moby Dick Big Read

In the spring of 2011, artist Angela Cockayne and writer Philip Hoare convened and curated a unique whale symposium and exhibition at The Levinsky Gallery, the dedicated contemporary art space at The Arts Institute (formerly Peninsula Arts), University of Plymouth, under the title, Dominion. Inspired by their mutual obsession with Moby-Dick and with the overarching subject of the whale, they invited artists, writers, musicians, scientists and academics to respond to the theme. The result was an enthusiastic response which evidently could not be contained within the physical restrictions of a gallery space and a three-day symposium.

‘I have written a wicked book’, said Melville when his novel was first published in 1851, ‘and I feel as spotless as the lamb’. Deeply subversive, in almost every way imaginable, Moby-Dick is a virtual, alternative bible – and as such, ripe for reinterpretation in this new world of new media. Out of Dominion was born its bastard child – or perhaps its immaculate conception – the Moby-Dick Big Read: an online version of Melville’s magisterial tome: each of its 135 chapters read out aloud, by a mixture of the celebrated and the unknown, to be broadcast online in a sequence of 135 downloads, publicly and freely accessible.

–5 —

From C.C. Pecknold at the Catholic Herald:

By some miracle, in the midst of this cultural devastation, St. John’s has gone from 50 sporadic parishioners to over 300 every Sunday. The friars just began celebrating Mass ad orientem, and so I asked if the native parishioners objected. He said that once he explained that “this is how it used to be done,” that facing Christ together was one of “the old ways,” they immediately embraced it as something hopeful, and something their ancestors would have known when they were converted hundreds of years ago by Jesuit and Franciscan missionaries. It struck me as a fitting response.

It’s tragic to see the devastation. It’s like the trail of tears has never ended. But I saw the Franciscan Friars of the Holy Spirit love these people. With the Franciscan Friars of the Holy Spirit I saw a glimpse of hope for these people. Not material hope mind you, since the tribe is immensely wealthy while the people still live in true material and cultural destruction — a lot like the so-called post-Christian West. What I did glimpse, though, was a greater interior hope. Seeing the Eucharistic sacrifice at the heart of the mission, and faithful friars radiating God’s presence in the midst of their suffering, I suddenly felt joy that the image of God, so beaten down, could find a sanctuary, an oasis, life-giving water, even in the desert of desolation. I had hope that these people could be raised up, not by their tribe, but by the City of God in their midst.

— 6 —

Pentecost is coming to town – we missed it last year – I think because the boys had to serve at the convent – but we will not miss it this year – the Descent of the Rose Petals at the Cathedral of St. Paul here in Birmingham! (Inspired by the same event at the Pantheon in Rome)

Image may contain: 5 people, people smiling

You can see what the music will be – thanks to our fantastic Sacred Music program – here. 

— 7 —

A couple of other writing notes – mine and other’s:

Since it’s the Visitation, check out related excerpts from The Words We Pray (the chapter on the Hail Mary) and The Loyola Kids Book of Bible Stories. The stories in the latter are arranged according to when in the liturgical year a Catholic child would most likely hear it in the context of the Mass – so Advent for this one. The narrative ends by pointing out specifically Catholic ties to the story, as well as recollection and reflection questions. Click on images to see a clearer, readable version.

 

And…one of my older sons is prepping another novel for publication – Crystal Embers. 

You can read an excerpt here – along with his almost daily thoughts on film.

Here he is in a short video, looking at the proof of the paperback:

Pre-order here.

 

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

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Today is “Good Shepherd Sunday,” and what many of us might not realize, as we hear homilies about 1st century sheep herders and Old Testament imagery, is that Jesus’ words about being a shepherd in today’s Gospel are part of a larger narrative. Jesus alludes to sheep and shepherds in other contexts throughout the Gospels, but it’s important to realize that today’s passage, from John 10, doesn’t just exist as a collection of quotable sayings that Jesus is standing around tossing out. It’s actually the second part of another event – the healing of the man born blind, described in John 9. Go back and read it for yourself!

Jesus’ words about being a shepherd to whom the sheep respond and who gathers and protects, rather than abandons his sheep, is, in fact, not a general illustration, but a continuation of his attack on the Pharisees who had excommunicated the man born blind. This is a case in which the useful, but of course not original division of Scripture into chapters can actually hamper our understanding.

When I wrote about Jesus as the Good Shepherd in the the Loyola Kids Book of Bible Stories, I focused on this passage and did be sure to place it in context. I took a slightly different angle, though – appropriate to the audience of children, of course – and focused on listening to the voice of Jesus who cares for us and rescues us – and being able to recognize that voice in the midst of all the other voices that call to us.

The excerpts below are just the first and last pages of the section – the first so you can see how they are introduced, and the last, so you can see how each chapter ends – with a tie-back into Catholic-specific stuff and then questions for review and reflection.

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Then, the first page of the entry on “Shepherd” from The Loyola Kids Book of Signs and Symbols. Remember how the book is organized – this first page has a basic explanation, and then the facing page has a more in-depth exploration of the symbol.

EPSON MFP image

 

Finally, the chapter on the Second Sunday of Easter (which was traditionally Good Shepherd Sunday until You-Know-What) from the 1947 7th grade textbook which I often share with you. 

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