Sacrifical Service vs. Being a Doormat

How do we distinguish between "serving sacrificially" and "being subservient"?  Or, as one commenter puts it:  what's the difference between rendering sacrificial service and "being a doormat"?

I've only been in ordained ministry for five years, but this question has been asked of me many times. . .and only by women.  It's likely I just need more experience, or maybe the women I've ministered to have been somehow particularly abused by a distorted notion of sacrifice.  Either way, the question is a good one.

First, a few general observations. . .

+ All Christians are called to be servants.  This means, minimally, that we are to be of good use to others, including family, friends, neighbors, and strangers.  The OT prophets were especially emphatic about being hospitable to foreigners.  Why?  They are away from home, away from the day-to-day support they normally have among their own.  In other words, they are critically vulnerable and in the most need of immediate help.

+ Anyone can be a servant.  There is no religious test for being of good use to others.  Atheists are perfectly capable of being of good service, even sacrificially so.  However, Christians are not called to be servants just for the sake of service.  We serve b/c we lay claim to being followers of Christ who served all mankind in his life, death, and resurrection.  We serve for the greater glory of God.  Christian service is what it is precisely b/c it is done in order to give thanks and praise to God. 

+ When we serve others sacrificially, we serve in order to make them and ourselves holy.  If my service is about making me look good in the parish, or to boost my public image before an election, or pad my resume for a tough job search, then the service cannot be sacrificial, even if tremendous good results from my work.  The intention (willed direction) of my work must be to do nothing else but show God's love and mercy to the world.  Any good service we render can be considered sacrificial if it is done for God's greater glory.  This is made plain in the Little Way of St. Therese and Brother Lawrence.  Washing dishes with your all your heart and mind focused on Christ can be a sacrifice. 

+ The danger for Americans is to measure sacrifice in terms of "what is lost" and "what is gained" rather than in the quality of devotion invested in the work.  Bill Smith can write a $25 billion check to a city's food bank and effectively feed millions of people.  Sue Jones can work a Saturday afternoon at the Catholic Charities thrift store and help several families stretch their meager household budget.  Smith "sacrifices" billions of dollars.  Jones "sacrifices" an afternoon.  Most Americans would say that Smith has sacrificed more than Jones.  Not necessarily.  Jones wills that her work bring greater and greater glory to God.  She intents her work as a demonstration of Christ's love and mercy for the least of his.  Smith writes a check b/c its a good tax write-off and it will get his picture in the paper before this year's mayoral election. 

Now, having said all that, here's a very basic distinction between sacrifice and servitude:  any good work done for the greater glory of God alone is sacrificial; work done for any reason other than this is may be servile. 

But how do I discern which is which?

1).  Why am I doing this work?

2).  Is this work good?

3).  Am I perfecting my gifts?

The first question challenges you to consider your reasons for undertaking the work.  Here you have to plumb your heart and mind and honestly assess your motives.  Am I doing this to build a good reputation?  Am I doing this for attention?  Is this work merely a duty that I must perform?  Will others I am a bad person if I don't do it?  Your only reason for giving sacrificial service is to give glory to God.

The second question challenges you to consider the work itself.  Is the object of the work good, meaning is the end goal of the work good.  Recently, a Dominican sister's work at an abortion clinic was made public.  No doubt she feels that her work is good.  But the object--the final end--of her work is to help women abort their children.  There is very little good in this.  Also, when helping others in person it's a good idea to consider the largest possible picture.  While I served in Houston, we were frequently hit up by homeless folks for money at the priory.  Helping the homeless is a paramount Christian concern.  But giving cash to them is not the way to help them.  They see cash donations as a form of help.  But there's no reason for us to see it this way.  Handing a homeless person a few dollars is a cheap and easy way to feel good about one's charity.  It's certainly easier than spending a Saturday at the homeless shelter serving lunch!  Just b/c the person who needs your help thinks that doing X is helpful doesn't make it helpful. 

The third question challenges you to consider whether or not any particular service you might render also serves to perfect your unique gifts.  1 John tells us that when we use our gifts in the service of others, God's love is perfected in us.  When God's love is perfected in us, we go on to serve more and more in and for His glory.  I have no gifts in the area of logistics or planning.  It would be a mistake for me to serve as a coordinator of relief services in a natural disaster.  However, I function very well in a crisis.  When something traumatic happens I become very calm and hyper-focused (a very unusual state for me!). This gift helped me work with psychiatric patients in a hospital setting.  That job was one crisis after another.  

So, serving as a doormat might mean that you are serving out of fear, misguided duty, guilt, or a need to please in order to receive approval.  None of these is sacrificial.  You might be serving someone who has defined "help" as doing what he/she wants you do even if they help they want isn't what they actually need in the long run.  This kind of work might result in some good, but it will not likely be the best you can offer them.  Remember:  sometimes the best medicine hurts.  You might be serving others by trying to make use of gifts you do not have.  There's no grace for you to call on in these cases, no help from your own nature that gives you the means to do and be the best you can do and be. 

If the service you are doing makes you feel like a doormat, makes you think of yourself as being taken advantage of, then follow these thoughts and feelings and stop.  You aren't doing yourself or others much good.  Be open to expanding your gifts but know your limits.  The Church has many members precisely b/c none of us can everything well. 

Hope this helps!

And the crowds were astonished. . .

It's a miracle!

B.O. stimulus dollars "create or save" jobs even in congressional districts that don't exist!

Will wonders ever cease? 

Apparently not.  The MSM is actually doing its job.

Where is our sycamore tree?

St. Elizabeth of Hungary: Readings

Fr. Philip Neri Powell, OP

SS. Domenico e Sisto, Roma

Zacchaeus is traitor to his people. And he's short. He can't help being short, but his traitorous nature is the direct result of sin. As a tax collector for the Roman occupiers and their puppet king, he is charged with squeezing the conquered population of Judea for cash. He's not paid to do this. To earn a living he keeps a percentage of what he collects. So, the more he collects, he more he earns. Ta-collectors were counted among the scum of society along with prostitutes and lepers. Now, we could psychoanalyze Zacchaeus to figure out why he became a tax-collector. As a smaller boy he was bullied. Ostracized. Teased for being short, he grew up angry, swearing vengeance on his childhood oppressors. Fortunately for him, he hears about Jesus and something inside him is set alight with the desire to glimpse this wandering preacher. When Jesus comes through Jericho, he gets his chance. But, alas, he is not only a sinner but a short sinner and he cannot see Jesus over the crowd. Having spent much of his childhood running from bullies, he's quite skilled at climbing trees. So, he climbs a sycamore tree and from its strong branches, he sees Christ. And, more importantly, Christ sees him. Without that tree Zacchaeus might have never found his way to salvation.

The gospel this morning is no doubt a story about a sinner finding Christ. It's one we've heard many times. But this is perhaps the only gospel story where a plant aids in the preaching of the Good News. Zacchaeus finds among the branches of that sycamore a refuge from the throng surrounding Jesus, a perch from which to watch Jesus pass by. Obviously, this is no ordinary tree, right? The sycamore is a species of fig. It has heart-shaped leaves; grows only in rich soil; and produces fruit year-round. The ancient Egyptians called it the “Tree of Life” and used its timber for royal coffins. It was a measure of wealth and prestige. Is it any wonder then that Zacchaeus finds sights his salvation from its branches?

Let's take some literary license here. Thinking of our 21st century world, what serves as our sycamore tree for the short sinner? Where can those of us who are stunted by sin go to climb above the crowd to see Christ? What thrives in the rich soil of the Word? What produces good fruit year-round? What grows among its strong branches a foliage shaped like a God-longing heart? Where can we climb so that Christ sees a sinner above the crowd? Is there a better place for the sinner to be than the Church? Among strength, fruitfulness, holy desire, and the richness of a firm foundation, Zacchaeus, a short traitorous sinner, clearly sees the one he will host in his own home, the one to whom Jesus says, despite the grumbling of the crowd, “Today salvation has come to this house. . .”

We can draw and some have drawn the wrong lesson from this story: Jesus welcomes all sinners, therefore we cannot call a sin a sin. But notice that it is not sufficient for his salvation that Zacchaeus sees Jesus from the sycamore. Christ calls to him, knowing who he is, and invites Zacchaeus to host him. Zacchaeus hears the invitation and immediately knows that all his thieving, all his traitorous behavior is just fine with the Lord. His sin is no longer sinful. Wrong. Zacchaeus repents and vows to do penance by repaying his thefts four times over. Then Jesus announces the redemption of his house. This is the gospel pattern: Christ comes. Christ is seen. He invites the sinner to table. Overwhelmed by this mercy, the sinner repents and does penance. His salvation is made manifest. The task of the Church is to be the sycamore, the refuge for any and all who long to see the Lord from her strong, fruitful branches. From among these heart-shaped leaves, the worst of us can see Christ and hear his call to a new life and the proclamation of our redemption.

Mille Grazie!

A quick Thank You to all the folks who have browsed Ye Ole Wish List lately. . .and sent me books.

The doctoral dissertation prospectus is looming in the very near future. . .like around Feb. 2010.

[Gulp]

It never ends, does it?

Anyway, mille grazie, grazie mille!

Coffee Bowl Browsing

The rise of incivility. . .yea, the blogosphere is partially to blame for this.  The real culprit is the tyranny of political correctness.  Instead of teaching children to be polite, we teach them P.C. nonsense.  Politics governs civil interaction rather than good manners.  I'll be the first to confess that as a recovering left-lib P.C. activist, I am STILL tempted to this sin in this way.  That's a reason, not an excuse.

According to this Japanese expert, both the Left and the Right are dead wrong about B.O.'s bow to the Emperor.  It wasn't obsequious or necessary. . .just dumb and poorly executed.  Oh well.

Editors and readers at amazon.com chose the top books of 2009.  Caution:  the #1 reader pick is a Dan Brown book.  This says many, many sad things about America's readers.

The cowardly director of 2012 refused to depict the destruction of mosques in this blow-'em-up film, freely admitting that he was afraid of a jihadist reaction.  He has no such qualms about destroying Christian monuments however.  Does this bother me?  Not really.  The Church is not found in buildings or monuments.  I'd mourn the loss of St. Peter's for its art and historical significance. . .but the "gates of hell" and all that.   Will I see the movie?  Are you kidding!?  This is The Redneck Movie of the Year!

Since Living-Humans can't win against the enemy in the coming Zombie Apocalypse, the Special Forces have done the next best thing:  recruited Zombies to join our side against the Islamo-facist terrorists in Afghanistan.  Putting Zig Ziegler to work against terror!

Pro-aborts whine about the "interference" of the American bishops in the recent passage of the Stupak amendment to Pelosi's ScaryCare.  They rage against this dire assault on the separation of Church and State and demand that the tax-exempt status of the Church be investigated by the IRS.  Of course, these are principled lefties, so we assume that they want ALL churches  involved in political lobbying investigated.  Well, not so much.  Left-lib Protestant churches who support abortion are just fine.  Figures.

Axelrod hints that B.O. will strike anti-abortion funding language from any health care bill that comes to him.  But we knew this already.

The Pope meets Picasso?  Not quite.  But close enough.  I confess that I like modern art.  There's raw creativity there even if there's little immediate evidence of talent.  Just watch a Youtube video on how to paint an abstract picture for your den and you will come away thinking, "That's art?  I can do that!"  Maybe that's the point?  Anyway, modern art?  Yes.  Modern art in Church?  No way.

And there's this:  an appeal for a return to an authentically Catholic sacred art.

Who will I die for today?

[NB.  This is an attempt at "doctrinal preaching."  Let me know if you think it works.]

33rd Sunday OT: Readings

Fr. Philip Neri Powell, OP

SS. Domenico e Sisto, Roma

Your best friend discovers that you and your spouse have cashed in your vacation savings so that your children can continue in their Catholic school. Your friend notes with admiration, “That's quite a sacrifice!” It's final exams week and you rush to be with your sick mother. Your professor, though sympathetic, says, “Unfortunately, your sacrifice will not help your grade.” You read in the Sunday paper that a well-trained German Shepherd in the local police force “sacrificed its life to save its human partner.” In that same paper, the stories from Iraq and Afghanistan are littered with references with the sacrifice of our soldiers in combat. Each time, the word “sacrifice” rings nobly in your ears, and you note that something has been lost so that something more important might be accomplished. We understand sacrifice in terms of loss and gain, in terms of “giving up mine” so that you might “have yours.” Something ends and something begins. Almost always absent in these descriptions is the sense of the holy, that taste of the transcendent that gives sacrifice a religious flavor, some deference to a time and place other than this one. For Christians, sacrificium, means sacrifice, oblation; an offering to God. The Latin word comes from sacer (holy) and facere (to make). To sacrifice is to make holy. That which is sacrificed is made holy; the one making the sacrifice is made holy. Most importantly for us, the ones for whom the sacrifice is made are made holy. Christ is the High Priest who sacrifices. He is the Victim of this sacrifice. And we are the beneficiaries: “For by one offering he has made perfect forever those who are being consecrated.”

In Hebrews this morning, we read, “Every priest stands daily at his ministry, offering frequently those same sacrifices that can never take away sins.” The author of this letter is writing to the Jews who have come to Christ. He is using images and language that they will immediately understand. Having spent most of their lives in the temple-worship of the Father, offering animal sacrifice for their sins, these converts will know that the author is alluding to the ineffectiveness of those same animal sacrifices in relieving them of their sin. In obedience to the Covenant, they carry out their religious duties and demonstrate a fidelity to God. However, these sacrifices do not and cannot wipe away their sin. Though God may account them holy before Him, they are not, in fact, made holy through in their temple worship. God alone is holy and only He can make what is unholy holy in fact.

To accomplish the sanctification of all creation, God sends His only Son among us as a Man, one like us in every way except sin. The God-Man, Jesus Christ, born of a virgin by the power of the Holy Spirit, is sacrificed on the cross for us. As the incarnate Son, he is already holy. As the priest, he is holy. As the lamb on the altar of the cross is he holy. He offers himself to God as the one, perfect sacrifice for all that need not ever be repeated, that cannot be repeated. We can understand this sacrifice for in any number of ways: substitutionary, existential, exemplary. Christ died for our sins so that we need not die in sin; he died instead of us. Christ experienced the death of sin as a man so that all men might be saved from such a death; his experience reveals the hope of eternal life. Christ on the cross shows us the meaning of love: to die for one's friends; his death is our model for life. Wherever we want to place the emphasis, one element of his sacrifice is clear: our holiness is not our own, but rather a gift from the altar of the cross given freely by our great High Priest. We have only to accept this gift and follow him.

By one perfect offering of himself on the cross, Christ united us again with the Father, and we persevere in the presence of the Holy Spirit, striving against already-vanquished sin to achieve our perfection in the promise of holiness. Our constant failure to perfect his promise of holiness does nothing to revoke the promise. His offer of holiness made from the cross is universal and permanent: for all, forever. No tribe, tongue, nation, people, race, or class is excluded from the invitation. No one is missed out because he was born Man to save all mankind, and nothing broken is left unfixed. No sin, no fault, no vice, no deviance, no crime, nothing torn or damaged among his human creatures is left unhealed. Nothing in the entirety of His creation is left to chaos or disease. Where we find disorder, look for disobedience. Where we find strife, debauchery, disregard for life, anxiety and distress, look for men and women without hope. But as time grows short, look for Christ's return. What has been woven together will unravel when left uncared for and the weaver will return to repair the damage of our carelessness.

We care best of ourselves and one another when we sacrifice, when we “hand over to make holy.” As priests of the New Covenant, we offer oblation to God when we lay our worry, our sickness, our poverty, our arrogance, our sin on his altar and leave ourselves freshly vulnerable to being made again in his image and likeness, to being made over as Christ for others. It is not enough that we sacrifice as priests. If we are follow him, we must the victim of our sacrifice as well. Not my sin only, but yours too. Not your sin only, but mine as well. The Body must sacrifice for the Body, all its members for one another. We are holy together or not at all. This is the danger of being Catholic, of being one Body baptized into the life, death, and resurrection of Christ: we are saved as a Church, bound together by the chains of God's sacraments. “Me and Jesus” is the Devil's lie that makes our faith into a religiousy version of the “Lone Ranger.” We rise or fall as one in the One who made us one by dying on the cross.

Perhaps the question we should ask ourselves upon waking each morning is: “Who will I die for today?”

Coffee Bowl Browsing (Catholic Round-Up Edition)

Here's a bishop who needs some time in a monastery. . .say, about twenty years at hard labor.

Spanish bishops actually doing their jobs!

Catholics and Muslims share a common enemy:  the aggressive secular state

I want an invitation to the ordination of the first Klingon bishop!  Did you know that the moon is officially part of the Diocese of Rome?  True.

Nasty anti-Catholic bigot gets jail time for child rape and kidnapping.

Fr. Robert Barron reviews Michael Moore's latest effort-in-hypocrisy, "Capitalism: A Love Story."

Damien Thompson demonstrates Catholic-Anglican relations with two pictures. 

Dominican friar spanks New Atheists in NYC.  Brutal beating. . .

B.O.'s foreign policy

B.O.'s foreign policy in a picture.

Let's hope he was polite enough to apply some chapstik.

During a press conference, B.O. was asked about the use of the atomic bomb during the war with Japan.  His response was horribly embarrassing.

"If Barack Obama can't stick up for the country he represents when he goes overseas, he should stay home."

The NYT writes:  "It wasn't a bow, exactly. But [the President] came close. He inclined his head and shoulders forward, he pressed his hands together. It lasted no longer than a snapshot, but the image on the South Lawn was indelible: an obsequent President, and the Emperor of Japan."

Of course, the NYT would never write anything critical of the Messiah.  The above was written about Bill Clinton. 

My point here is that B.O. could have said any number of diplomatically vacuous things.  He could have said, "Any war is horrible.  President Truman made the decision he did with the best information he had.  It might not be the decision we would make today, but it ended the war and saved millions of lives."  Is it perfect?  No.  Is it a vigorous defense of the U.S.? Hardly.  But it would have been much less embarrassing than the hemming and hawing that gushed from the Great Orator's pie-hole.

Complementarity of Religion & Science

Opening paragraph of my thesis, "The Complementarity of Religion and Science:  John Polkinghorne's Scientific-Critical Realism":

As individuals committed to truth-seeking enterprises, modern scientists and modern religious believers are best equipped philosophically with a critical realist theory of science and religion. Anglican priest and physicist, John Polkinghorne, proposes that science and religion, properly understood in critical realist terms, are complementary human discourses designed and used to discover, describe, and explain what the world is really like. For science, “the world” is the self-made physical universe of observable entities, natural processes, cosmic forces, and sometimes unobservable objects whose existence is “theoretically necessary.” For religion, “the world” is all of creation, the universe made from nothing; created by God to grow and thrive under His guidance, and to serve as a living sign of His presence among His creatures. A critical realist theory of complementarity succeeds because both the world of the scientist and the world of the believer are open to rational inquiry and subject to critical dissection; that is, these worlds are intelligible. As such, Polkinghorne argues, the successful truth-seeking experiences of scientists and believers are necessarily always, already interpreted experiences. Truth is not the result of an immediate confrontation between the human mind and the really-real. Truth is a relationship between the perceived and the perceiver, where both the object of perception and the one perceiving share in the establishment of an “adequate” though not absolute description of how the world really is. Science, as a truth-seeking enterprise, is a systematically descriptive and explanatory investigation into the physical entities and processes of the world. Religion, also as a truth-seeking enterprise, is a systematic attempt to uncover and understand God's Self-revelation in His creation so that believers might be better able to imitate the love and mercy God has shown to us in our creation.

[N.B.  The worst part of writing this thing:  I am being forced to use the incredibly picky and byzantine Chicago-style manual!  MLA is a thousand times better.  Oh well.]

*Blogger wouldn't accept the footnotes for some reason.

Coffee Bowl Browsing

Ah, those open-minded and tolerant Episcopalians. . .always ready to welcome the dissenter.

Heck, even the Chinese know he's a socialist.

Did you know that "most Catholics" are pro-choice" [sic]?  Funny, neither did they.

What are the "demands of political correctness" that kill rational thinking?

How do we know that the Anglican Apostolic Constitution is a Very Good Thing?  The U.K. uber-leftist "Catholic" rag, The Tablet hates it.  So does the NCR crowd. 

This is what same-sex "marriage" leads to!  What's next?

Sure, it's dangerous. . .but it's air conditioning!  Well worth the risk.

OpenFilm:  original short films. . .everything from experiment to hilarious.

Turns out, Freud is good for something.

Report on Thesis Conference

Had a conference with my thesis director this evening.

Good news:  my line of argument is sound, so no major philosophical problems to work through in the revisions.

Bad news:  (and I knew this already. . .) My writing style at time tends to be too "informal and journalistic."  IOW, sometimes too chatty and not philosophically rigorous enough.  Mostly, this is about using non-philosophical terms to make philosophical points. 

And he didn't like my title.  "Too literary"!  Oh well. 

Scripture & Tradition: Leo XIII

Instead of working on Chapter Three of my thesis, I've been having a good combox discussion on the relationship between tradition and scripture with a Protestant fellow over at Midwest Conservative Journal.

In thinking about my responses, I ran across Providentissimus Deus written by Pope Leo XIII and issued in 1893.

Good stuff.  Check it out.

Five Hard Truths

Msgr. Charles Pope has a post up on his blog titled, "5 Hard Truths That Will Set You Free."

I thought I would provide my own commentary on these five truths.

Truth One:  Life is Hard.  Life can be difficult, true.  But let's think of "hard" here in a slightly different way.  Concrete is hard.  Wood is hard.  Sometimes your head might be hard!  How is life hard in the way that concrete and wood are hard?  We live, move, and have our being in a physical world of objects and processes.  Things move around us.  Real things, hard things.  We have to make instantaneously decisions about how we--also hard things--will navigate these other things.  Failure to properly navigate the things of the world can result in injury or death.  We can't ignore the hardness of the world, but we can give it meaning and purpose beyond being merely hard.  The German poet, R.M. Rilke, urges us to praise the things of this world to the angel.  Why?  ". . .the Things,/which live by perishing, know you are praising them; transient,/they look to us for deliverance: us, the most transient of all. . .Whoever we may be at last."  God gave the world being.  Adam gave the things of the world identity.  He named them.  We cannot make the things of the world softer, less dangerous by simply pretending that they do not matter.  Even as we left up the hard things, to the angel, God reveals Himself to us through them.  That's the sacramental imagination of the Catholic faith.

Truth Two:  Your life is not about you.  Can there be a more basic Christian teaching than this?  If Jesus showed us anything on the cross, he showed us that sacrificing oneself for love of another is the ultimate form of worship.  When Christians sacrifice, we fashion holiness from surrender.  Your life in the aftermath of baptism is one sacrifice after another.  Sometimes we sacrifice superficial happiness for the Real Deal.  Sometimes we sacrifice basic needs to provide for the wants of children or parents or friends.  Though these sacrifices are no doubt difficult, the most telling sacrifice of all is the one we make for the perfect stranger, someone we love simply for no other reason than that God loved him first.  This is what Jesus did on the cross.  He died for generations he never knew or would ever know while he roamed the earth.  Sacrifice is made even more profound when you consider that you are a divine gift to all of us in the time and place when and where you are.  You are Right Here, Right Now so that you might sacrifice for those who are here/now with you.  Imagine the world if we took this seriously!

Truth Three:  You are not in control.  Too often this truth leads to quietism, a laxity contrived to relief oneself of the responsibility to act justly in the face of Fate.  There is no such thing as Fate.  Your choices are not determined before you make them.  Saints are the ones among us who always make the right choice even when those choices mean ridicule and persecution.  Martyrdom is how we express the ultimate truth of surrender:  "I cannot deny the Truth.  That would be a Lie."  Many times this surrender to Truth means death.  Not being in control is frightening.  It is also freeing.  Not in the sense of being relieved from one's duty to justice, but rather in the sense of being free to do one's duty regardless of the consequences.  True, there is a temptation here to behave recklessly, but all virtues are properly exercised with prudence.  Perhaps the best way to think about letting go of control is to grasp onto hope.  No matter how bad it gets, no matter how hard we are opposed, we know that God's promises to us have already been fulfilled in Christ Jesus.  That's hope.  We play this game knowing that we have already won.

Truth Four:  You are not that important.  When cell phones first came on the market back in the mid-90's, it was an all too common sight to see people bouncing about with phones stuck to their heads.  We were supposed to believe that they were Terribly Important People b/c they couldn't risk being too far from a phone.  Maybe they were important is some secular sense, but in the Great Plan--no, not so much.  Measuring importance by one's overall impact on history is a truly worldly way to plumb the depths of one's ego.  It's the emo adolescent who whinges and cries when he/she realizes that the world will be just fine without them.  This is either a moment of clarity or a moment of confusion.  If the moment proves to be confusing, it's usually b/c pride has taught them to believe that the world centers itself on their every whim.  If the moment proves to be clarifying, it's b/c humility has taught them to believe that the world needs their gifts and love of others will help them perfect those gifts.  To believe that we are indispensable is a delusion bred in contempt for the gifts of others.  Yes, we need you.  But you--none of us--is so essential that the world ceases to turn simply b/c you are no longer with us.  This is a hard lesson to learn for an animal created to survive.

Truth Five:  You are going to die.  Death is what makes this life possible; knowing that death awaits us all adds weight to everything we do. Imagine if we never died.  How moved would we be to accomplish the little things of life much less the big things? How much energy would we invest in being just, faithful, loving?  The Greek gods were immortal and the imaginations of the ancient poets lamented their existence b/c they were capricious in their eternal boredom.   With no end in sight, no goal to reach, they meddled in human affairs; languished in their never-ending disputes; and grew more and more corrupt b/c there were no lasting consequences to their bad behavior.  How do you punish a god?  A Christian should give God thanks that she will die one day! Not b/c our lives here on earth are so horrible, but b/c the life we will share with God is so wondrous.  If there's a truth that makes it plain the truth of the other four truths, it is that we will all die one day.  Deo gratis!  We will die to live forever, knowing our Lord face-to-face.

Coffe Bowl Browsing

Feet, meet fire. RNC Cigna health insurance covers abortion.  Steele says the problem will be fixed.  Let's make sure that he does.

Conflating mainstream Islam with jihadist extremism. . .this is as dumb and dangerous as excusing Hasan's murderous rampage with lefty-postmodern psychobabble.

Chavez turns to ancient Rome for his lesson in governing a starving populace:  when the Great Unwashed start to get restless from lack of public services, give them gladiators in the arena!

B.O.'s Olympian cyber tribute to Himself in Berlin:  "In the world of a narcissist, everything is always about him."  Apparently, B.O.'s ego can time-travel.  I bet he'd like to go back to Jan. 20, 2009.

More pro-aborts who seem to think that priestly ordination removes a man's citizenship. 

U.S. bishop whopping a Kennedy's rear-end. . .and in public too!  Who knew.

Introduction to The Hiddenness of God:  this is what I'm thinking about researching for my Ph.D.   Since the problems here raise all kinds of epistemological questions , my philosophy of science background will help immensely.

Who would use dead flies to create art?  Germans, of course!

St Albert the Great would have loved one of these!

Not jewelry FOR Barbie. . .jewelry FROM Barbie

After this, the child was sold to a circus and now spends his days stretching the midget costumes.

Ninja Obama!  Too bad there's not one of him slashing the budget and whopping Pelosi in a sword fight.

Now this is one serious Diet Coke lover. . .

How a glass of wine with friends inevitably leads to suicide. 

P.S.  I am going to comment on the Anglican Apostolic Constitution. . .probably over the weekend.  Most of it is dry canon law stuff, but there are a few interesting pieces.

Free at last! Free at last!

Deo gratis!

Mama Becky was discharged from the hospital Tuesday afternoon.

She reports, "I thought I would feel 100% when I got back home.  I don't.  Any little activity tires me out."  

She's going back to work on Monday.

Oh, no dishes in the sink, "Your father won't even make coffee!"

:-)