NB. This is a parody from The Onion, i.e. it's funny.
U.S. Condemned For Pre-Emptive Use Of Hillary Clinton Against Pakistan
15 September 2009
Catholics & Evolution (UPDATED)
A question. . .
Please comment on how the Church deals with evolution.
Please comment on how the Church deals with evolution.
A very quick response*: As far as I know, there are no magisterial documents that address evolution per se. Pope John Paul II caused a stir when he (correctly) distinguished between the use of evolution as a theory** about biological development and its use as a philosophical system. In effect, he argued that Catholics are free to understand the development of the human species as a process of evolution, but that an analogous application to philosophical, political, or theological questions is off-limits. This makes sense given that evolutionists often jump from "humans evolved over time" to "there is no Creator" or "there is no such thing as a soul." Social reformers have used evolutionary theory to propose all sorts of dangerous political ideas that have nothing to do with how humans developed/evolved biologically. Also, current attempts to explain human behavior in terms of "genetic survival" tell us nothing about why we are here in the first place. The only proper scientific answer to the question "why are we here?' is: we can't tell you.
UPDATE: Consider this book, Creation and Evolution: A Conference with Pope Benedict XVI. I have to warn you--the talks can get very technical.
Several points to keep in mind:
1). There is no single, comprehensive scientific theory about evolution. The broadly construed notion of evolution is actually made up of many other "smaller theories" that purport to describe and explain fossil evidence and biological diversity. Get ten evolutionists in a room and you will have one hundred theories about how it all happens.
2). What almost all evolutionists agree on is that their theories attempt to describe and explain how an already existing species evolves over time. Evolution as a scientific theory does not and cannot tell us why anything exists in the first place.
3). Historically, Christian opposition to evolutionary theory is often based on a literal, fundamentalist interpretation of the creation story in Genesis. Since St. Augustine, the Church has taken this account of creation to be metaphorical in its details but nonetheless true in its central claim: we are creatures of a loving Creator. Evolutionary theory does not and cannot tell us anything about God or His activity in His creation.
4). As a way of describing and explaining the fossil record and contemporary observations about biological development, evolutionary theory is good science, and as such, it tells the truth about biological entities and processes. Aquinas teaches us that truth has a single source: Truth Himself. If evolutionary theory accurately describes and explains the physical evidence available to us, then it is true and cannot contradict the faith.
5). Some evolutionists (cf. Dawkins) go well beyond the biological theory and make philosophical, political, and theological claims that do not follow from the theory itself. The key is to keep evolutionists honest by insisting that they do what they claim to do best: tell us about how biological entities develop over time. Out of their theory alone they have nothing to say about political, spiritual, or religious issues. Of course, evolutionists can hold any opinions that strike their fancy. But these opinions are not given scientific weight simply because they are held by scientists.
6). In modern/contemporary western culture science is to presumed to be the final arbiter of truth. Insofar as science describes and explains the physical world, this is largely true. However, human experience entails far more than the merely physical. Science can tell us how the sun shines. It cannot tell us why. Science can tell us how the universe came to be. It cannot tell us why. When scientists presume to answers outside their methodical purview, they are playing at being philosophers and theologians. The same is true for philosophers and theologians who play at being scientists!
Bottom-line: as a theory about how biological entities develop/evolve over time given a particular environment, evolutionary theory is no threat to the Catholic faith. In fact, if evolutionary theory is true, it is made true by Truth Himself.
* I'm answering this "off the top of my head," i.e. I'm not researching the answer in any substantial way, just commenting informally.
** "Theory" here should not be taken in its commonly understood sense; i.e., a guess or speculation about. In the scientific world, "theory" is understood to be a global explanation of available evidence. The Laws of Thermodynamics are scientific theories insofar as they accurately describe and explain phenomena in the real world. They are not guesses.
UPDATE: Consider this book, Creation and Evolution: A Conference with Pope Benedict XVI. I have to warn you--the talks can get very technical.
Several points to keep in mind:
1). There is no single, comprehensive scientific theory about evolution. The broadly construed notion of evolution is actually made up of many other "smaller theories" that purport to describe and explain fossil evidence and biological diversity. Get ten evolutionists in a room and you will have one hundred theories about how it all happens.
2). What almost all evolutionists agree on is that their theories attempt to describe and explain how an already existing species evolves over time. Evolution as a scientific theory does not and cannot tell us why anything exists in the first place.
3). Historically, Christian opposition to evolutionary theory is often based on a literal, fundamentalist interpretation of the creation story in Genesis. Since St. Augustine, the Church has taken this account of creation to be metaphorical in its details but nonetheless true in its central claim: we are creatures of a loving Creator. Evolutionary theory does not and cannot tell us anything about God or His activity in His creation.
4). As a way of describing and explaining the fossil record and contemporary observations about biological development, evolutionary theory is good science, and as such, it tells the truth about biological entities and processes. Aquinas teaches us that truth has a single source: Truth Himself. If evolutionary theory accurately describes and explains the physical evidence available to us, then it is true and cannot contradict the faith.
5). Some evolutionists (cf. Dawkins) go well beyond the biological theory and make philosophical, political, and theological claims that do not follow from the theory itself. The key is to keep evolutionists honest by insisting that they do what they claim to do best: tell us about how biological entities develop over time. Out of their theory alone they have nothing to say about political, spiritual, or religious issues. Of course, evolutionists can hold any opinions that strike their fancy. But these opinions are not given scientific weight simply because they are held by scientists.
6). In modern/contemporary western culture science is to presumed to be the final arbiter of truth. Insofar as science describes and explains the physical world, this is largely true. However, human experience entails far more than the merely physical. Science can tell us how the sun shines. It cannot tell us why. Science can tell us how the universe came to be. It cannot tell us why. When scientists presume to answers outside their methodical purview, they are playing at being philosophers and theologians. The same is true for philosophers and theologians who play at being scientists!
Bottom-line: as a theory about how biological entities develop/evolve over time given a particular environment, evolutionary theory is no threat to the Catholic faith. In fact, if evolutionary theory is true, it is made true by Truth Himself.
* I'm answering this "off the top of my head," i.e. I'm not researching the answer in any substantial way, just commenting informally.
** "Theory" here should not be taken in its commonly understood sense; i.e., a guess or speculation about. In the scientific world, "theory" is understood to be a global explanation of available evidence. The Laws of Thermodynamics are scientific theories insofar as they accurately describe and explain phenomena in the real world. They are not guesses.
Coffee Cup Browsing
Get all your ACORN-related news here. . .you won't find any of this in the MSM.
Despite her genetic origins in Shea the Shaggy, Lucy the Former Pagan Baby is quite cute.
Laughable: "Certainly Pope Benedict XVI is no fan. His first book as pontiff was Jesus of Nazareth and was seen as a corrective to Brown's heretical depiction of the savior." Yes, this rag is actually suggesting that the Supreme Pontiff of the Roman Catholic Church, the Successor to the Chair of Peter wrote a book about Jesus in order to refute the third-rate hack, Dan Brown. Simply. Unbelievable. I guess the Holy Father's follow-up to his first book will be a touted as a commentary on the philosophical implications of the Family Circus cartoons. Geez.
This is one reason the Vatican is currently conducting two investigations into women's religious life in the U.S.
Trouble for the Dems in 2010? Let's hope so. But this is good news to me only if the GOP gets its pro-life act together. They had eight years to get it right and didn't.
"Some enthusiasts claim that homeschooling is the Catholic approach to a child's education, but neither history nor the teaching of the Church supports this exclusivity." I am a Big Fan of homeschooling. Teaching at U.D. has put me in the classroom with many homeschooled students. They are extremely well-educated and motivated to learn. The stereotype of socially awkward and needy geeks is unfounded. Well, the geek part is true. . . ;-)
Soon-to-be "St. John Henry Newman" and all his works on-line.
Thomas Howard: "The myth sovereign in the old age was that everything means everything. The myth sovereign in the new is that nothing means anything."
Despite her genetic origins in Shea the Shaggy, Lucy the Former Pagan Baby is quite cute.
Laughable: "Certainly Pope Benedict XVI is no fan. His first book as pontiff was Jesus of Nazareth and was seen as a corrective to Brown's heretical depiction of the savior." Yes, this rag is actually suggesting that the Supreme Pontiff of the Roman Catholic Church, the Successor to the Chair of Peter wrote a book about Jesus in order to refute the third-rate hack, Dan Brown. Simply. Unbelievable. I guess the Holy Father's follow-up to his first book will be a touted as a commentary on the philosophical implications of the Family Circus cartoons. Geez.
This is one reason the Vatican is currently conducting two investigations into women's religious life in the U.S.
Trouble for the Dems in 2010? Let's hope so. But this is good news to me only if the GOP gets its pro-life act together. They had eight years to get it right and didn't.
"Some enthusiasts claim that homeschooling is the Catholic approach to a child's education, but neither history nor the teaching of the Church supports this exclusivity." I am a Big Fan of homeschooling. Teaching at U.D. has put me in the classroom with many homeschooled students. They are extremely well-educated and motivated to learn. The stereotype of socially awkward and needy geeks is unfounded. Well, the geek part is true. . . ;-)
Soon-to-be "St. John Henry Newman" and all his works on-line.
Thomas Howard: "The myth sovereign in the old age was that everything means everything. The myth sovereign in the new is that nothing means anything."
14 September 2009
Obama gets it right
Giving credit where it is due: Obama condemns the murder of a pro-life activist. . .
Still waiting on Planned Parenthood and NARAL, however.
Still waiting on Planned Parenthood and NARAL, however.
Why so muddled?
Reading back over Sunday's homily, I am struck by just how muddled it is. It took me a while to figure out that problem.
Quite apart from the fact that it is about three homilies in one, there is no voice to it. I'm not speaking to anyone. There is no audience for it, meaning I didn't compose the thing for a particular audience, a specific congregation. Even when I compose homilies that I never preach, there's an audience listening "behind the computer," or so I imagine.
Having been away from Normal Catholics (!) for so long, I can't hear you listening! :-) It's amazing how vital a component the audience really is to preaching.
What does having a clear audience in mind do for the preacher?
1). Real people have real problems that the gospel addresses.
2). Knowing that a homily will be heard by these people forces the preacher to deal with these problems.
3). Dealing with problems means clearly addressing the root of the problem and exposing folks to what the gospel says about a possible solution.
4). And even when there seems to be no pressing problems, there is always the need to encourage, inspire, teach, and maybe even admonish (just a little)--the preacher included.
5). For the preacher, having an audience clearly in mind also forces him to consider his own spiritual condition, his own state of grace before daring to open the Word to others.
6). Also, the preacher must be open to the inspiration of the Holy Spirit that moves through and with the whole Church. Every time I have tried to bend a homily to my will, it has failed. And so have I.
So, yesterday's homily was me preaching to me. I wonder what I learned? :-)
Having been away from Normal Catholics (!) for so long, I can't hear you listening! :-) It's amazing how vital a component the audience really is to preaching.
What does having a clear audience in mind do for the preacher?
1). Real people have real problems that the gospel addresses.
2). Knowing that a homily will be heard by these people forces the preacher to deal with these problems.
3). Dealing with problems means clearly addressing the root of the problem and exposing folks to what the gospel says about a possible solution.
4). And even when there seems to be no pressing problems, there is always the need to encourage, inspire, teach, and maybe even admonish (just a little)--the preacher included.
5). For the preacher, having an audience clearly in mind also forces him to consider his own spiritual condition, his own state of grace before daring to open the Word to others.
6). Also, the preacher must be open to the inspiration of the Holy Spirit that moves through and with the whole Church. Every time I have tried to bend a homily to my will, it has failed. And so have I.
So, yesterday's homily was me preaching to me. I wonder what I learned? :-)
The Press: Inaccurate, Unfair, & Unaccountable
Americans are not being duped by the Old Media. . .we got their number! (H/T: PEW Research)
It's a lack of accountability. . .
It's a lack of accountability. . .
13 September 2009
Nota bene. . .
I will celebrate a "private" Mass this afternoon in the priory chapel. The Mass has an intention already, but I will gladly offer other prayers as well. Leave a comment with your request. I won't publish them.
Also, please note that I have changed the shipping address on the WISH LIST back to Rome. I arrive back in the Eternal City on the morning of October 5th. Thank You notes will go out upon my return.
Fr. Philip, OP
Also, please note that I have changed the shipping address on the WISH LIST back to Rome. I arrive back in the Eternal City on the morning of October 5th. Thank You notes will go out upon my return.
Fr. Philip, OP
"Fidelity with" NOT "Fidelity to"
[NB. I've been working on this homily for three days and it shows. Very muddled. I would not actually preach it. Too many leaps, too many untied strings of thought. Oh well. . .take what you can].
24th Sunday OT: Isa 50.5-9; Jas 2.14-18; Mark 8.27-35
Fr. Philip Neri Powell, OP
Holy Rosary Priory, Houston, TX
Do we reward those who speak to us clearly and openly? Do we thank them for their clarity and openness? If the American political scene at the moment is any indication, we not only fail to appreciate frank communication, we punish it with contempt, outrage, and demands for apology. It is extremely difficult to tell the truth and not come away beaten and bruised and quite possibly unemployed or prosecuted for a crime. The result? Those charged with leading us dodge, weave, duck, and bob for all they are worth and pray that no one catches them with solid left-hook or a hidden-camera expose. Of course, that our leaders might be punished for telling the truth should never be a reason to lie or muddle through. But the cost-benefit calculus of most politicians tells them to say as little as possible, say it as cryptically as possible, and be prepared to “clarify” if caught red-handed. Unfortunately, many of our Church leaders are not exempt from the same temptation to count costs and avoid controversy. In stark contrast to this, Mark tells us that Jesus, when teaching his disciples, does the unthinkable: he speaks openly. He tells the truth. Just as it is. And even he is rebuked for his candid, even audacious disclosure. Telling the truth is difficult. Hearing it told is even harder. Therefore, with the prophet, Isaiah, let us proclaim: “The Lord God opens my ear that I may hear; [. . .] The Lord God is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.” There is no shame in asking God for help. In fact, if we are to listen to God at all, we must deny the self and become lost in holy obedience.
Humility demands that we acknowledge our limitations, that we freely confess our shortcomings, especially those that we have wrongly cultivated as virtues. There is no shame in admitting that we do not always have every answer. There is no shame in saying clearly and openly that we do not understand every question. What is shameful is playing at being God with our ears all the while securely plugged against hearing the truth. When we Know That We Know and refuse to listen, shame consumes us. We are burnt up even if we believe that the fire consuming us is the flame of righteousness calling others to our cause. Quick to rebuke those who speak the truth, we deny ourselves—again and again—every chance to meet Truth Himself. Surely, this is a disgrace for a people who have vowed themselves to live and breath the truth who is Christ Jesus.
But look how easy it is to be deceived. Jesus asks his friends, “Who do you say that I am?” Peter says, “You are the Christ.” Immediately, Jesus begins revealing to them his fate, “that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.” Peter, the very one who only moments ago confesses the truth of who Jesus is, takes his teacher aside and rebukes him—for candor! We know how this scene ends. Jesus says to Peter, “Get behind me, Satan. You are thinking not as God does, but as men do.” Christ puts Peter to shame for his failure to listen to God's truth. Peter would deny God's plan for salvation before he allows his love for Jesus to be denied him by their enemies. His sin is not a lack of love for his teacher. His sin is to refuse self-denial. At a crucial moment in his apostolic training, Peter refuses to deny himself; he will not place Christ on the cross because doing so would take his beloved master from him. He cannot let Jesus go to Jerusalem. He cannot bear to let him be betrayed. He cannot tolerate what their enemies will do to his friend. For this betrayal, Jesus names his principal student and friend, “Satan.” Denier, Deceiver, Enemy.
Who among us now has not played “Satan” at some point along the Way, thinking as men do rather than as God does? Here we arrive at an apparent contradiction. Earlier I said that we fail to live and breath our baptismal vows when stubbornly refuse to listen to the truth and we play at being all-knowing gods. We bring shame upon ourselves even if we do not see it. Yet, Jesus rebukes Peter for not thinking as God does. How do we remain humble in the face of our limited, creaturely knowledge and at the same time think as God does? Obviously, we cannot think as God does because we are not God. In fact, God does not think at all. God is Thought; that is, God is not a being that thinks—He is Thinking. The best we can do is participate imperfectly in the One Who Thinks, participate to the degree that each of us is capable of doing so. This means that each of us—in varying degrees—sees and hears a silver of the Truth, just a portion of the whole. Thus, listening to one another is more than just a matter of practicality; it is a moral imperative. I dare say: it is a matter of our salvation, our work to grow in holiness.
The English theologian, Nicholas Lash,* writing about the classical debate between faith and reason, has proposed a provocative distinction: “There is no one thing called 'faith,' and no one thing called 'reason,' and the 'habits of the mind,' or mental practices [. . .] we do better not to speak, not of the relations between 'faith' and 'reason,' but rather of the relations between 'believing' and 'reasoning' [. . .].” At first glance, this distinction may seem too subtle, too gentle to make a difference in how we seek out the truth and speak it, if found. What is the difference between faith and believing, between reason and reasoning? To possess faith, to have reason implies that we hold a thing, something whole and wholly knowable. Believers, secure in their possession of faith, know what they believe. Those who hold reason as a foil against belief, also quite secure in their possession of imperturbable reason, know what they think. Believing and reasoning do not undermine faith and reason; rather, they extend the ability of the believer and the reasoner to search more deeply into uncharted territory. What we believe and what we think provide the grounding anchor, a weight to counter the pull of cyclical, intellectual tides. Lash goes on to note that some might see his distinction as permission to believe “this, that, or the other.” He writes, “On the contrary, I would wholeheartedly endorse the traditional insistence on the fidelity faith requires [. . .] even to the shedding of blood, in martyrdom.” Clearly, believing does not oppose the faith anymore than reasoning sets itself against reason. What we have is the difference between “having faith” and “working with faith,” the difference between “having reason” and “working with reason.”
Let Peter's rebuke of Jesus' freely spoken prophecy be our example. Can we say that Peter lacks faith? Is he lacking in reason? Surely, we can say that he is believing and reasoning even as he rebukes Jesus. He believes that Jesus is the promised Christ. After hearing Jesus describe his fate at the hands of his enemies, Peters reasons that it would be better for Jesus not to go to Jerusalem. And why shouldn't he reason so?! Peter loves Jesus and does not want to see him killed. If this is true, then why does Jesus rebuke Peter, naming him “Satan”? Peter is not listening; he's hearing, but he is not listening. Peter's faith has failed him in a crucial way: he has taken his fidelity to Jesus and made it an idol. From his faith, he has carved an idol of Christ that cannot do what Christ came to do. Horrified at the prospect of his seeing his faith upended, Peter moves to prop up his idol, thinking as men do and not as God does. Jesus teaches Peter and the other disciples how to move from Faith to Believing, from fidelity to to fidelity with: deny yourself. There is no other way to believing.
To deny oneself is to lose oneself in God. If I am truly lost in God, then there can be no “I” who is faithful to God. God is faithfulness. Wholly lost in Him, I am faithful with Him rather than to Him. Of course, being a limited creature, the degree to which I am lost in Him is measurable by my obedience, my eagerness to listen to Him and beg Him for clarity. Like Isaiah, I must pray for my ears to be opened. The more I shed Faith as a possession and embrace being faithful with God, the more I come to think as God does. Obedience's clarity rings purer in a soul lost in faithfulness with our Lord. Lash argues that fidelity with God, even to martyrdom, is a virtue Christians must cultivate. Jesus says, “For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.”
Jesus speaks freely to his disciples. Without fear, without calculation, he tells them the truth: he will be persecuted and killed for the salvation of the world. No idol of faith can accomplish this. Nor will reason heal our injuries. Only self-denial, the surrender of self to God, can bring us to the necessary fidelity, the sort and degree of believing that loses us wholly within God's own faithfulness to us. We may begin, as Peter does, being faithful to Christ. But if we will follow him to Jerusalem, we must come to be faithful with him. . .as he is faithful with us, right up to an agonizing death on a cross.
*Lash, Nicholas. “Thinking, Attending, Praying.” In Philosophers and God: At the Frontiers of Faith and Reason, ed. John Cornwell and Michael McGhee, Continuum, 2009, 39-49.
24th Sunday OT: Isa 50.5-9; Jas 2.14-18; Mark 8.27-35
Fr. Philip Neri Powell, OP
Holy Rosary Priory, Houston, TX
Do we reward those who speak to us clearly and openly? Do we thank them for their clarity and openness? If the American political scene at the moment is any indication, we not only fail to appreciate frank communication, we punish it with contempt, outrage, and demands for apology. It is extremely difficult to tell the truth and not come away beaten and bruised and quite possibly unemployed or prosecuted for a crime. The result? Those charged with leading us dodge, weave, duck, and bob for all they are worth and pray that no one catches them with solid left-hook or a hidden-camera expose. Of course, that our leaders might be punished for telling the truth should never be a reason to lie or muddle through. But the cost-benefit calculus of most politicians tells them to say as little as possible, say it as cryptically as possible, and be prepared to “clarify” if caught red-handed. Unfortunately, many of our Church leaders are not exempt from the same temptation to count costs and avoid controversy. In stark contrast to this, Mark tells us that Jesus, when teaching his disciples, does the unthinkable: he speaks openly. He tells the truth. Just as it is. And even he is rebuked for his candid, even audacious disclosure. Telling the truth is difficult. Hearing it told is even harder. Therefore, with the prophet, Isaiah, let us proclaim: “The Lord God opens my ear that I may hear; [. . .] The Lord God is my help, therefore I am not disgraced; I have set my face like flint, knowing that I shall not be put to shame.” There is no shame in asking God for help. In fact, if we are to listen to God at all, we must deny the self and become lost in holy obedience.
Humility demands that we acknowledge our limitations, that we freely confess our shortcomings, especially those that we have wrongly cultivated as virtues. There is no shame in admitting that we do not always have every answer. There is no shame in saying clearly and openly that we do not understand every question. What is shameful is playing at being God with our ears all the while securely plugged against hearing the truth. When we Know That We Know and refuse to listen, shame consumes us. We are burnt up even if we believe that the fire consuming us is the flame of righteousness calling others to our cause. Quick to rebuke those who speak the truth, we deny ourselves—again and again—every chance to meet Truth Himself. Surely, this is a disgrace for a people who have vowed themselves to live and breath the truth who is Christ Jesus.
But look how easy it is to be deceived. Jesus asks his friends, “Who do you say that I am?” Peter says, “You are the Christ.” Immediately, Jesus begins revealing to them his fate, “that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days.” Peter, the very one who only moments ago confesses the truth of who Jesus is, takes his teacher aside and rebukes him—for candor! We know how this scene ends. Jesus says to Peter, “Get behind me, Satan. You are thinking not as God does, but as men do.” Christ puts Peter to shame for his failure to listen to God's truth. Peter would deny God's plan for salvation before he allows his love for Jesus to be denied him by their enemies. His sin is not a lack of love for his teacher. His sin is to refuse self-denial. At a crucial moment in his apostolic training, Peter refuses to deny himself; he will not place Christ on the cross because doing so would take his beloved master from him. He cannot let Jesus go to Jerusalem. He cannot bear to let him be betrayed. He cannot tolerate what their enemies will do to his friend. For this betrayal, Jesus names his principal student and friend, “Satan.” Denier, Deceiver, Enemy.
Who among us now has not played “Satan” at some point along the Way, thinking as men do rather than as God does? Here we arrive at an apparent contradiction. Earlier I said that we fail to live and breath our baptismal vows when stubbornly refuse to listen to the truth and we play at being all-knowing gods. We bring shame upon ourselves even if we do not see it. Yet, Jesus rebukes Peter for not thinking as God does. How do we remain humble in the face of our limited, creaturely knowledge and at the same time think as God does? Obviously, we cannot think as God does because we are not God. In fact, God does not think at all. God is Thought; that is, God is not a being that thinks—He is Thinking. The best we can do is participate imperfectly in the One Who Thinks, participate to the degree that each of us is capable of doing so. This means that each of us—in varying degrees—sees and hears a silver of the Truth, just a portion of the whole. Thus, listening to one another is more than just a matter of practicality; it is a moral imperative. I dare say: it is a matter of our salvation, our work to grow in holiness.
The English theologian, Nicholas Lash,* writing about the classical debate between faith and reason, has proposed a provocative distinction: “There is no one thing called 'faith,' and no one thing called 'reason,' and the 'habits of the mind,' or mental practices [. . .] we do better not to speak, not of the relations between 'faith' and 'reason,' but rather of the relations between 'believing' and 'reasoning' [. . .].” At first glance, this distinction may seem too subtle, too gentle to make a difference in how we seek out the truth and speak it, if found. What is the difference between faith and believing, between reason and reasoning? To possess faith, to have reason implies that we hold a thing, something whole and wholly knowable. Believers, secure in their possession of faith, know what they believe. Those who hold reason as a foil against belief, also quite secure in their possession of imperturbable reason, know what they think. Believing and reasoning do not undermine faith and reason; rather, they extend the ability of the believer and the reasoner to search more deeply into uncharted territory. What we believe and what we think provide the grounding anchor, a weight to counter the pull of cyclical, intellectual tides. Lash goes on to note that some might see his distinction as permission to believe “this, that, or the other.” He writes, “On the contrary, I would wholeheartedly endorse the traditional insistence on the fidelity faith requires [. . .] even to the shedding of blood, in martyrdom.” Clearly, believing does not oppose the faith anymore than reasoning sets itself against reason. What we have is the difference between “having faith” and “working with faith,” the difference between “having reason” and “working with reason.”
Let Peter's rebuke of Jesus' freely spoken prophecy be our example. Can we say that Peter lacks faith? Is he lacking in reason? Surely, we can say that he is believing and reasoning even as he rebukes Jesus. He believes that Jesus is the promised Christ. After hearing Jesus describe his fate at the hands of his enemies, Peters reasons that it would be better for Jesus not to go to Jerusalem. And why shouldn't he reason so?! Peter loves Jesus and does not want to see him killed. If this is true, then why does Jesus rebuke Peter, naming him “Satan”? Peter is not listening; he's hearing, but he is not listening. Peter's faith has failed him in a crucial way: he has taken his fidelity to Jesus and made it an idol. From his faith, he has carved an idol of Christ that cannot do what Christ came to do. Horrified at the prospect of his seeing his faith upended, Peter moves to prop up his idol, thinking as men do and not as God does. Jesus teaches Peter and the other disciples how to move from Faith to Believing, from fidelity to to fidelity with: deny yourself. There is no other way to believing.
To deny oneself is to lose oneself in God. If I am truly lost in God, then there can be no “I” who is faithful to God. God is faithfulness. Wholly lost in Him, I am faithful with Him rather than to Him. Of course, being a limited creature, the degree to which I am lost in Him is measurable by my obedience, my eagerness to listen to Him and beg Him for clarity. Like Isaiah, I must pray for my ears to be opened. The more I shed Faith as a possession and embrace being faithful with God, the more I come to think as God does. Obedience's clarity rings purer in a soul lost in faithfulness with our Lord. Lash argues that fidelity with God, even to martyrdom, is a virtue Christians must cultivate. Jesus says, “For whoever wishes to save his life will lose it, but whoever loses his life for my sake and that of the gospel will save it.”
Jesus speaks freely to his disciples. Without fear, without calculation, he tells them the truth: he will be persecuted and killed for the salvation of the world. No idol of faith can accomplish this. Nor will reason heal our injuries. Only self-denial, the surrender of self to God, can bring us to the necessary fidelity, the sort and degree of believing that loses us wholly within God's own faithfulness to us. We may begin, as Peter does, being faithful to Christ. But if we will follow him to Jerusalem, we must come to be faithful with him. . .as he is faithful with us, right up to an agonizing death on a cross.
*Lash, Nicholas. “Thinking, Attending, Praying.” In Philosophers and God: At the Frontiers of Faith and Reason, ed. John Cornwell and Michael McGhee, Continuum, 2009, 39-49.
12 September 2009
Three Characteristics of a Servant
During an episcopal ordination in Rome this morning, Pope Benedict XVI outlined three characteristics of a servant of God:
The first characteristic that the Lord requires from his servant is fidelity. He was given a great good, which does not belong to him. The Church is not our Church, but His Church, the Church of God. The servant must account for his management of the good that has been entrusted to him. We must not bind men to us, we must not seek power, prestige, esteem for ourselves. We must lead people to Jesus Christ and thus towards the living God. With this, we introduce them to truth and the freedom that comes from the truth. Loyalty is altruism, and thus it is liberating for the minister himself and for those entrusted to him. We know how things in civil society and, not infrequently, even in the church suffer from the fact that many of those, who have been given responsibility, work for themselves and not for the community". "In Greek, the word for "loyalty" coincides with the one that indicates "faith". The fidelity of the servant of Jesus Christ consists precisely in the fact that he does not try to adapt the faith to the fashions of the time. Christ alone has words of eternal life, and these words must lead the people [. . .]
H/T: Whispers
H/T: Whispers
Trading a Crown for a Paper Hat
Any article that begins with a paragraph like this is worth reading:
Procrastination isn't so much an art as a science, in the old sense of the word that predates Descartes, which means a quest for knowledge of the cosmos and one's self. (Since that high-strung Frenchman redefined "science" as the project of making man the "master and possessor of nature," we learned to sniff condescendingly at "knowledge work" that doesn't involve white coats, beakers, and electrified fetal pigs. That's how theology traded its crown as "Queen of the Sciences" for the little paper hat called "Religious Studies" and learned to ask, "You want Christ with that?")
11 September 2009
Treasures Holy and Mystical
The second volume of my prayer book is in production. .
Title: Treasures Holy and Mystical: A Devotional Journey for Today's Catholics
The litanies and novenas in this volume are decidedly more "mystical" in flavor. They are a little more challenging theologically, but that just means that they will stretch those who pray them!
I will post the Table of Contents when it is finalized. No word yet on a publishing date.
Also, there will be a third volume of prayers and readings, Ordinary Prayer, Extraordinary Grace: Talking to God in the Meantime. This volume is still just an outline on my hard-drive.
Other books in process, i.e. I think about them a lot:
"Lord, take my life": Christian Sacrifice and Suffering (based on this homily)
Believing, Knowing, Reasoning: Habits for a Catholic Heart and Mind
An Urgent Faith: Being Nothing without God (based on this homily)
All of these will be written for a general Catholic audience. I hope to be able to publish my Ph.L. thesis as a book.
Title: Treasures Holy and Mystical: A Devotional Journey for Today's Catholics
The litanies and novenas in this volume are decidedly more "mystical" in flavor. They are a little more challenging theologically, but that just means that they will stretch those who pray them!
I will post the Table of Contents when it is finalized. No word yet on a publishing date.
Also, there will be a third volume of prayers and readings, Ordinary Prayer, Extraordinary Grace: Talking to God in the Meantime. This volume is still just an outline on my hard-drive.
Other books in process, i.e. I think about them a lot:
"Lord, take my life": Christian Sacrifice and Suffering (based on this homily)
Believing, Knowing, Reasoning: Habits for a Catholic Heart and Mind
An Urgent Faith: Being Nothing without God (based on this homily)
All of these will be written for a general Catholic audience. I hope to be able to publish my Ph.L. thesis as a book.
The Limits of Science
Pope Benedict XVI addresses the Pontifical Academy of Sciences, November 2006:
[. . .]
[. . .]
The establishment of the scientific method has given the sciences the ability to predict phenomena, to study their development, and thus to control the environment in which man lives.
This increasing ‘advance’ of science, and especially its capacity to master nature through technology, has at times been linked to a corresponding ‘retreat’ of philosophy, of religion, and even of the Christian faith. Indeed, some have seen in the progress of modern science and technology one of the main causes of secularization and materialism: why invoke God’s control over these phenomena when science has shown itself capable of doing the same thing? Certainly the Church acknowledges that “with the help of science and technology. . ., man has extended his mastery over almost the whole of nature”, and thus “he now produces by his own enterprise benefits once looked for from heavenly powers” (Gaudium et Spes, 33).
At the same time, Christianity does not posit an inevitable conflict between supernatural faith and scientific progress. The very starting-point of Biblical revelation is the affirmation that God created human beings, endowed them with reason, and set them over all the creatures of the earth. In this way, man has become the steward of creation and God’s “helper”. . .Indeed, we could say that the work of predicting, controlling and governing nature, which science today renders more practicable than in the past, is itself a part of the Creator’s plan.
Science, however, while giving generously, gives only what it is meant to give. Man cannot place in science and technology so radical and unconditional a trust as to believe that scientific and technological progress can explain everything and completely fulfil all his existential and spiritual needs. Science cannot replace philosophy and revelation by giving an exhaustive answer to man’s most radical questions: questions about the meaning of living and dying, about ultimate values, and about the nature of progress itself.
For this reason, the Second Vatican Council, after acknowledging the benefits gained by scientific advances, pointed out that the “scientific methods of investigation can be unjustifiably taken as the supreme norm for arriving at truth”, and added that “there is a danger that man, trusting too much in the discoveries of today, may think that he is sufficient unto himself and no longer seek the higher values” (ibid., 57).
[. . .]
This increasing ‘advance’ of science, and especially its capacity to master nature through technology, has at times been linked to a corresponding ‘retreat’ of philosophy, of religion, and even of the Christian faith. Indeed, some have seen in the progress of modern science and technology one of the main causes of secularization and materialism: why invoke God’s control over these phenomena when science has shown itself capable of doing the same thing? Certainly the Church acknowledges that “with the help of science and technology. . ., man has extended his mastery over almost the whole of nature”, and thus “he now produces by his own enterprise benefits once looked for from heavenly powers” (Gaudium et Spes, 33).
At the same time, Christianity does not posit an inevitable conflict between supernatural faith and scientific progress. The very starting-point of Biblical revelation is the affirmation that God created human beings, endowed them with reason, and set them over all the creatures of the earth. In this way, man has become the steward of creation and God’s “helper”. . .Indeed, we could say that the work of predicting, controlling and governing nature, which science today renders more practicable than in the past, is itself a part of the Creator’s plan.
Science, however, while giving generously, gives only what it is meant to give. Man cannot place in science and technology so radical and unconditional a trust as to believe that scientific and technological progress can explain everything and completely fulfil all his existential and spiritual needs. Science cannot replace philosophy and revelation by giving an exhaustive answer to man’s most radical questions: questions about the meaning of living and dying, about ultimate values, and about the nature of progress itself.
For this reason, the Second Vatican Council, after acknowledging the benefits gained by scientific advances, pointed out that the “scientific methods of investigation can be unjustifiably taken as the supreme norm for arriving at truth”, and added that “there is a danger that man, trusting too much in the discoveries of today, may think that he is sufficient unto himself and no longer seek the higher values” (ibid., 57).
[. . .]
Never Forget
Where were you?
That morning the friars were at breakfast in Jesuit Hall. One of the cafeteria ladies stopped by the table about 8.30 where several of us lingered and mentioned that a plane had crashed into the World Trade Center. One of the brothers said it was probably a tourist plane--prop plane or maybe a helicopter. She said, "No, a big plane. A regular jet plane." I went upstairs to the TV room and was stunned to see the WTC on fire. Before long, several more friars. joined me. As we watched, the second plane hit. And not long after that it was reported that another plane was headed to the Pentagon. We all just sat there in total disbelief. When the Pentagon was hit, we started speculating on what was next. The White House? Congress? I remember feeling that the whole world had just shifted under our feet.
People from the university (SLU) and the area started gathering across the street at St Francis Xavier Church. At noon, a memorial Mass was celebrated for those killed in the attacks.
People from the university (SLU) and the area started gathering across the street at St Francis Xavier Church. At noon, a memorial Mass was celebrated for those killed in the attacks.
It was more than a little difficult for me to set aside my anger and pray for the men who did this. Time has not made that task any easier.
The student brothers preached at vespers on Saturdays and Sundays. It was my turn on Sunday the 16th. The readings were uninspiring for me at the time, so I did something I have never done again: I preached on readings of my own choosing, reading aloud from the Book of the Prophet Zephaniah:
Near is the great day of the LORD, near and very swiftly coming, Hark, the day of the LORD! bitter, then, the warrior's cry.
A day of wrath is that day a day of anguish and distress, a day of destruction and desolation, a day of darkness and gloom, a day of thick black clouds, a day of trumpet blasts and battle alarm against fortified cities, against battlements on high.
I will hem men in till they walk like the blind, because they have sinned against the LORD; and their blood shall be poured out like dust, and their brains like dung.
Neither their silver nor their gold shall be able to save them on the day of the LORD'S wrath, when in the fire of his jealousy all the earth shall be consumed. For he shall make an end, yes, a sudden end, of all who live on the earth [. . .]
I have destroyed nations, their battlements are laid waste; I have made their streets deserted, with no one passing through; their cities are devastated, with no man dwelling in them.
I said, "Surely now you will fear me, you will accept correction"; she should not fail to see all I have visited upon her. Yet all the more eagerly have they done all their corrupt deeds.
Therefore, wait for me, says the LORD, against the day when I arise as accuser; for it is my decision to gather together the nations, to assemble the kingdoms, in order to pour out upon them my wrath, all my blazing anger; for in the fire of my jealousy shall all the earth be consumed.
Pray for the victims and their families. The heroes of the rescue teams. Those who have died in Iraq and Afghanistan. And the terrorists.
The student brothers preached at vespers on Saturdays and Sundays. It was my turn on Sunday the 16th. The readings were uninspiring for me at the time, so I did something I have never done again: I preached on readings of my own choosing, reading aloud from the Book of the Prophet Zephaniah:
Near is the great day of the LORD, near and very swiftly coming, Hark, the day of the LORD! bitter, then, the warrior's cry.
A day of wrath is that day a day of anguish and distress, a day of destruction and desolation, a day of darkness and gloom, a day of thick black clouds, a day of trumpet blasts and battle alarm against fortified cities, against battlements on high.
I will hem men in till they walk like the blind, because they have sinned against the LORD; and their blood shall be poured out like dust, and their brains like dung.
Neither their silver nor their gold shall be able to save them on the day of the LORD'S wrath, when in the fire of his jealousy all the earth shall be consumed. For he shall make an end, yes, a sudden end, of all who live on the earth [. . .]
I have destroyed nations, their battlements are laid waste; I have made their streets deserted, with no one passing through; their cities are devastated, with no man dwelling in them.
I said, "Surely now you will fear me, you will accept correction"; she should not fail to see all I have visited upon her. Yet all the more eagerly have they done all their corrupt deeds.
Therefore, wait for me, says the LORD, against the day when I arise as accuser; for it is my decision to gather together the nations, to assemble the kingdoms, in order to pour out upon them my wrath, all my blazing anger; for in the fire of my jealousy shall all the earth be consumed.
Pray for the victims and their families. The heroes of the rescue teams. Those who have died in Iraq and Afghanistan. And the terrorists.
10 September 2009
Dominican friar appt'ed to SSPX Commission
A Dominican, a Jesuit, and an Opus Dei priest walk into a bar. . .
Rorate is reporting that the Vatican has appointed a commission to begin theological discussions with the SSPX.
One member of the commission is Fr. Charles Morerod, O.P. Fr. Morerod, until just recently, was dean of the philosophy faculty at the Pontifical University of St Thomas Aquinas (Angelicum). He was elected rector of the university late last semester and that election has been confirmed by the Master of the Order.
Not only is Fr. Morerod rector of the Angelicum, a philosophy/theology prof at the school, and a member of the Vatican-SSPX commission, he is also Secretary of the International Theological Commission and a consultor for the Congregation of the Doctrine of the Faith! Whew.
Fr. Morerod will be a busy friar in the coming years. Fortunately, he is a cheerful dynamo with an odd sense of humor. I rarely leave his company without a good laugh.
Please pray for him. . .he's gonna need it.
Rorate is reporting that the Vatican has appointed a commission to begin theological discussions with the SSPX.
One member of the commission is Fr. Charles Morerod, O.P. Fr. Morerod, until just recently, was dean of the philosophy faculty at the Pontifical University of St Thomas Aquinas (Angelicum). He was elected rector of the university late last semester and that election has been confirmed by the Master of the Order.
Not only is Fr. Morerod rector of the Angelicum, a philosophy/theology prof at the school, and a member of the Vatican-SSPX commission, he is also Secretary of the International Theological Commission and a consultor for the Congregation of the Doctrine of the Faith! Whew.
Fr. Morerod will be a busy friar in the coming years. Fortunately, he is a cheerful dynamo with an odd sense of humor. I rarely leave his company without a good laugh.
Please pray for him. . .he's gonna need it.
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