Theological Interlude: meriting grace

Question: Over the holidays I got in to an argument with a Protestant friend about how the Catholic Church teaches that we can earn our salvation. I didn't know how to explain the teaching. How would you do it? 

Not the easiest teaching to explain, but I'll give it a try. This is a highly non-technical explanation, btw. . .

First thing to understand:  NEVER has the Church taught that salvation is earned.  Anyone who claims that the Church teaches that Catholics can buy their salvation with money or works has no idea what they are talking about.  Period.  End of discussion.  

Second:  Christ died and rose again in order that everyone might be saved.  Everyone.  All of us.  Buddhists, Muslims, raving materialist atheists.  ALL.  Now, to effect (to put into action) God's salvific will, we must accept His saving grace through Christ.   God will not force us to  accept His will. Catholics enter the Body of Christ through Baptism.  Nourish body and soul in the Eucharist.  And maintain a thriving state of God's grace by Confession.  However, even after Baptism, we can reject God's grace and live apart from Him forever if we so choose.* 

Third:   We do not merit grace in the sense that we earn credit for good works.  Our salvation is freely given.  Grace = gift.  A "gift" cannot be a gift if it is earned.  We call that wages.  What the Church means by "merited grace" is the additional blessing we receive when we do good works in response to God's freely given grace.

An analogy:  My mom and dad give me a $100.  No reason.  No occasion.  They love me and know I need it, so they just hand it over.  No strings.  No expectations.  When next I visit them, I decide the mow our rather large and unruly yard.  In my mind, I do this principally b/c I love my parents and want to make them happy.  But I also have in mind their generosity in giving me the much-needed cash.  By mowing the yard, I merit the $100.

Note well:  the $100 comes first.  I receive the $100 as a gift.  Later, I do some good work to merit the money.  Nothing has been bought.  Everyone is happy.  

If I had mowed the yard and then received the $100, it could have been seen as payment.  It could have been a bribe or a way of guilting me into doing the work.  But the money came first.  My work came second.   

God freely gave us His Son as a gift.  We receive His Son as a gift at baptism.  The work we do after this merits the grace. . .the grace is NOT purchased.  It is impossible to purchase a gift that has been given and received as a gift.  Gifts (graces), by definition, are freely given and freely received, i.e., not earned, purchased, extorted, or borrowed/loaned.

Hope this helps!  

*Keep in mind here that the sacraments are given to us for our use.  God is not limited by the sacraments.  He can work His grace anyway He chooses.  For Catholics, the ordinary means of grace is through the sacraments.

Kitty Surprise

I'm no fan of Cuteness. However, even my cold heart is (slightly) warmed by this vid.

Pray the Hours for Advent

HancAquam reader, Michelle, points us to the webpage of the Archdiocese of Philadelphia. . .

Where we find an exhortation to pray the Liturgy of the Hours as a way of starting off the new Church year.

Excellent idea!  Check it out.

Coffee Bowl Browsing (Eco-scandal Edition)

The White House that was supposed to bring us policies based on the Eternal Wisdom of Science still believes that the "science" of global warming is settled.  Color me not surprised.

The Marxists behind the Copenhagen Conference. 

Green for thee but not for me:  celebrity eco-hypocrites. 

A Who's Who of the Climate Gate scandal (video)

Global Warming is like Lincoln and the slaves or Churchill and the Nazis. . .or something.

Hysteria and desperation from the Prophets of Carbon Doom!

"Peer-reviewed research" is not so much reviewed by peers as it is suppressed by ideologues.

A more perfect knowledge of God

1st Week of Advent (T): Readings

Fr. Philip Neri Powell, OP

SS. Domenico e Sisto, Roma

Rejoicing in the Holy Spirit, Jesus gives thanks and praise to his Father for hiding the divine truth from the wise and learned, yet revealing this same truth to the childlike. He says to the disciples, “Blessed are the eyes that see what you see. For I say to you, many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.” So, along with the wise and learned, prophets and kings are left in darkness, left to grope at the truth in their ignorance. As Dominicans and students studying at a Dominican university maybe we should be worried about this imposed darkness, just a little anxious about the glee with which Jesus consigns the learned to their adult cloud of not-knowing. Wasn't it our brother, Aquinas, who taught us how to treat theology as a science? Didn't he bring the pagan philosopher, Aristotle, into the mind of the Church and shape our faith with his metaphysical wisdom? Take a quick look at the courses we offer here at the Angelicum and decide if we—professors and students alike—belong to the wise and learned. Dialogical Theologies of Religion. Contemporary Philosophies of Theology. Nietzsche and Christianity. Gadamer's Hermeneutics. Heidegger's Essays. Whew! That's a lot of learning! But where are the courses on being childlike? Where do we learn the wisdom of a child's love for her mom and dad? Jesus prays, “All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.” Our childlike wisdom starts with God's revelation.

In case you are worried that your preacher this morning is preaching Christian anti-intellectualism, let me quote Aquinas, “We have a more perfect knowledge of God by grace than by natural reason” (ST I.12.13). Limited as we are in understanding our finite world, imagine the limits of what we can know about the infinite divine! Relying on reason alone—the learning and wisdom of this world—we can glimpse some small portion of the divine in creation. But it is only through a divinely-graced intellect that we can achieve a more perfect knowledge of who God is. Through Christ our Father reaches down to lift us up so that we might see what the childlike already see: true wisdom, the knowledge that passes all understanding, begins and ends in His love for us. This is not anti-intellectualism; this is an intellect super-charged with the grace of revelation.

Jesus tells the disciples that they are blessed b/c they see and hear what prophets and kings long to see and hear but do not. What accident or disease has left these pitiable prophets and kings deaf and blind to God's truth? Is it that they are simply stupid, intellectually ungifted? Maybe they are stubborn or just lazy? No, none of these. Jesus says that he reveals the Father to those whom he chooses. And no one else sees or hears except those chosen. Among the disciples are tax-collectors, fishermen, even a physician but no prophets, priests, kings, or professors. Jesus reveals the Father to the Average Joe's of Judea, knowing that it will be they who make the best witnesses, knowing that the faith gifted to them would flourish in the hard world of work, persecution, and scarcity.

If this is true, surely then, students and professors have nothing to say to the world about Christ. No, we have our own work, our own forms of persecution and scarcity. But what we say about Christ and what we do in his name begins and ends with the love he reveals from the Father. Philosophy, theology, science can all show us some small portion of the truth if and only if our most basic assumptions and methods rest firmly on the knowledge that we are creatures, made in the image and likeness of our Creator. From this knowledge we can unravel the truths of our purpose and love both freely and

Climate Gate does not hurt science

Some HancAquam readers are asking if the Climate Gate scandal undermines the authority of science in general. . .the implication being that science--often the arch-nemesis of religion in the public square, particularly Christianity--has been somehow fundamentally damaged and can now be safely ignored or ridiculed into silence.  Visions of booing the likes of Richard Dawkins and Christopher Hitchens off the world-stage dance in our heads. . .

Generally, the question goes something like this:  "Doesn't this scandal prove that science is just another game played by elitists who want fortune and fame?" 

My unequivocal answer:  "Absolutely.  Not." 

The Climate Gate scandal reaffirms the truth of what every Christian ought to know from personal experience:  we live in a fallen world run by fallen men and women who do and says things that all too often prove to be sinful.   Scientists may be under a cloud of suspicion at the moment, but science as a means of investigating the natural world is as trustworthy has it ever been.  In the same way that the abuse scandals put the clergy under suspicion without touching the essential core of the faith, scientists themselves will have to endure heightened scrutiny while defending the basic integrity of their profession.  And defend it they must; first, by unambiguously condemning the CRU and those who deceived the public.  And second, by starting over with a new investigation into the basic assumptions of global warming.

Scientists, like theologians, freely admit that their knowledge is ultimately tacit, firmly held but subject to refinement upon further study.  Our knowledge of the world (or God) in no way alters the reality of that world (or God).  As John Polkinghorne argues, our sciences (whether it is natural or divine) are always a matter of verisimilitude, "truth-likeness."  For scientists, the truth-likeness of science empowers the discovery of new facts and the invention of new technology.  The bumper-sticker on the Good Scientist's car might be:  "Science.  It Works." 

What must be combated during this scandal is the rise of scientific equivalent of the Voice of the Faithful (VOTF).  This group was founded in 2002 as a lay-led reaction to the scandals.  Taking advantage of the chaos after the scandal broke, VOTF argued that the abuse of minors by priests and the subsequent cover-ups by bishops exposed the weaknesses of the Church's hierarchical structure and the need for radical reform.  VOTF pushed for changes in this structure that fit their dissident, Protestantizing agenda for the Church:  women's ordination, married clergy, more hierarchical power to the laity, etc.  Their push for these specific reforms ignores the fact that women, married people, and lay folks in other churches and even in non-religious professions sexually abuse children as well. 

Unfortunately, for the VOTF, they can not demonstrate how the hierarchical structure itself was responsible for the sexual abuse of minors.  No Church document approves child molestation.  Nothing in the tradition of the Church encourages it.  Canon law does not sanction it.  No Catholic conscience properly formed can tolerate it.  In fact, the exact opposite is true.  Everything the Church holds to be true and faithfully teaches explicitly condemns the sexual abuse of minors.  The abuse happened precisely because the men who populate the hierarchy failed to be diligent in their sacred responsibilities.  Had they followed Church teaching faithfully, the abuse would have never happened.  The teachers are at fault, not the teachings.

This goes for the Climate Gate scientists as well.  The Climate Research Unit scandal happened because the scientists involved did not faithfully carry out the basic procedures of the scientific method.  By destroying inconvenient data, lying to colleagues and gov't oversight bodies, by suppressing oppositional voices in the journals, and manipulating methods to reach pre-determined outcomes, these guys behaved more like religious zealots defending a ridiculous occult dogma than as scientists searching for the truth. 

Just as the sex scandals exposed a perversion of the Church's teachings and structures by fallen men, Climate Gate exposes a perversion of the scientific method by those bent on having their way in spite of the truth. 

Science is worthy of our trust.  Those abusive climate-scientists are not.

Vigilance for Christ NOT vigilance against fear

1st Sunday of Advent: Readings

Fr. Philip Neri Powell, OP

SS. Domenico e Sisto, Roma

If you search on Youtube for vids using the terms “wake up prank” you will find some hilarious pranks pulled on poor, sleeping souls. Pranksters use air horns, spiders, plastic lizards, flour, mousetraps, and Halloween masks to scare the living daylights out of their family members and friends. Asleep and soundly dreaming away the night, the victims are secure in their beds. Vulnerable, innocent, easy prey. When the assault comes, their reactions—screams of terror, wild jumping about, colorful (*ahem*) language—all come together perfectly in a flashing instant of surprise, a completely unexpected jolt back to the reality of the waking world. . .and the terrible laughing of their loved ones. After this dose of terror, how do they ever get back to sleep, waiting, as they surely are, for the next bucket of water, or the next fake machine gun blast? Do they know it's coming? Do they wait to be surprised again?

Speaking to the disciples about his return at the end of this age, Jesus says, “Beware that your hearts do not become drowsy. . .and that day catch you by surprise like a trap. For that day will assault everyone who lives on the face of the earth. Be vigilant at all times. . .” Like the victim of a Youtube wake-up prank, are we to live our lives in vigilant fear of being surprised by the trumpet blast, the roaring waves, the moon and stars shaken from the sky? After all, doesn't Jesus also tell the disciples that “people will die of fright in anticipation of what is coming upon the world”? Ours is a vigilance of hope not fear, of thankful anticipation not fret and worry about disaster and cosmic destruction. Yes, the Day is coming, but it is the Day our Lord fulfills His promise to us.

The world has been ending since it started. The Last Day of creation dawned with the First Day's sunrise. Can you count the number of world-ending scenarios you have lived through? For me: Soviet communism, DDT poisoning, acid rain, nuclear winter, HIV/AIDS, the new ice age, global suffocation from deforestation, flu pandemics, “dirty bomb terrorism,” worldwide economic collapse, and global warming—all secular apocalyptic scripts that narrate the reduction of our civilizations to utter ruin. Instinctively, it seems, we understand that as individuals and as a collective whole we will die. There will be an end. I will die. You will die. We might even die together. On a global scale, apocalyptic scenarios represent our individual anxieties about dying. Projected on the world-screen, these End of Days dramas are just one of the ways we humans play out our fear of dying. The trumpets of natural disaster, or nuclear annihilation, or environmental pollution blare from the four corners of the Earth, and we run around screaming, searching for some way—any way—to forestall our end. If the Church can be justly accused of using the bloody prophecies of Armageddon to frighten the vulnerable into submission to her power, then we can just as rightly accuse the secular powers of using scientific prophecy to scare us into a slavery to fear. Does it matter if the prophets of global destruction are dressed in vestments or lab coats? Whether they use cryptic scriptures or equally occult “science”? Neither of these schools of prophecy preach the hope that Christ came give to us. Neither encourages us to wait faithfully in the expectation of the day of promise. Neither points us to the need to live in love with thanksgiving.

Does this mean then that we can become complacent in our vigilance for the coming of the Lord? No, of course not. But if we are not to drown in worry and be surprised on the day of promise, we must understand that ours is a vigilance for the coming of Christ not a vigilance against our inevitable demise. As Christians, we have no fear of death. Death is dead. Yes, we will die. But we will not lie dead forever. Jesus is not warning the disciples against the coming end so much as he is telling them to live now as if he he had come again already. When secular apocalyptic scenarios splash across the media, we are told that there are solutions, outs, ways of avoiding the coming disasters. We are harangued and shamed into schemes to save the planet. Jesus says no such thing to the disciples. There are no solutions. He says simply, “I will return. And here is how you will know I am coming. . .” The advent of his coming is always upon us. He has come; his is coming; and he will come again. These are not reasons to fear an end, but reasons to hope for his inevitable rule.

Hope looks beyond anxiety, beyond disaster, beyond the always-already advent of an apocalypse. When we hope as we ought, we are not gambling against cosmic odds, but rather laying claim to the promise made by God to His prophet Jeremiah: “In those days, in that time, I will raise up for David a just shoot; he shall do what is right and just in the land.” That's not an angry threat but a divine guarantee.

Eco-totalitarianism & the Church

Melanie Phillips of the Spectator gets it exactly right:

[. . .]

All the manipulation, distortion and suppression revealed by these emails took place because it would seem these scientists knew their belief was not only correct but unchallengeable; and so when faced with evidence that showed it was false, they tried every which way to make the data fit the prior agenda. And those who questioned that agenda themselves had to be airbrushed out of the record, because to question it was simply impossible. Only AGW zealots get to decide, apparently, what science is. Truth is what fits their ideological agenda. Anything else is to be expunged.

Which is the more terrifying and devastating: if people are bent and deliberately try to deceive others, or if they are so much in thrall to an ideology that they genuinely have lost the power to think objectively and rationally?

I think that the terrible history of mankind provides the answer to that question. Nixon was a crook. But what we are dealing with here is the totalitarian personality. One thing is now absolutely clear for all to see about the anthropogenic global warming scam: science this is not.

One element of the Globo-Warmist fraud that hasn't been covered is the impact these revelations will have on certain eco-dogmas that have seeped into the Church.  Many religious orders have wholeheartedly embraced "Saving Earth" as the 21st-century equivalent to "Saving Pagan Babies."

Orders as traditional and as worthy as the Dominicans have signed on the United Nations Millennium Goals and the scary-scary Earth Charter.  Both of these have laudable elements, elements easily and readily taken on by faithful Catholics (e.g., affordable medical care, education).  But both also have elements that defy basic Church teachings.  The UNMG has a well-hidden abortion/contraception agenda and the EC has an "equal rights" agenda that would require the Church to significantly alter basic moral teachings on marriage and family all in the name of "sustainability."  Environmental sustainability makes perfect sense to any reasonable person.  However, a major component of global sustainability is population control, i.e. abortion, contraception, and euthanasia.  

It takes about a minute of reading to see that both of these projects are inextricable bound to an internationalist-Marxist ideology.  In other words, all of our problems will be fixed when we destroy liberal-democratic capitalism for the sake of Earth (no definite article, please).  This is the totalitarianism Phillips is warning us about.  

So, the question is:  if Global-warming is a fraud, what do the religious groups that have embraced this fraud do with their support for the radical social-engineering agendas of the UNMG and the EC?

A joke from a friend...

An Irishman goes into the confessional box after years of being away from the Church.

There's a fully equipped bar with Guinness on tap. On the other wall is a dazzling array of the finest cigars and chocolates.

Then the priest comes in. "Father, forgive me, for it's been a very long time since I've been to confession, but I must first admit that the confessional box is much more inviting than it used to be."

The priest replies: "Get out. You're on my side."

US religious women closing the door on the visitation

NCR is reporting that US religious women are "almost universally resisting" the Vatican inquiry into the condition of their lives.

I was struck by several elements of this story.

First, participation in the Vatican inquiry is voluntary.  How does one resist voluntary participation?  You either take part or you don't.  "Resistance" is something you do when you are being coerced into some action you believe to be contrary to your will. Congregations were invited to participate not coerced.  The NCR article consistently uses the word "comply" and the phrase "not complying" to note the lack of participation.  One complies or fails to comply with an order.  One accepts or refuses an invitation. 

Second, the inquiry is an opportunity for women religious to tell the Vatican about their lives in their own words.  The LCWR frequently complains that the hierarchy doesn't listen to women religious.  What is accomplished by "resisting" this chance to tell the hierarchy how US women religious live?  Future complaints about the Vatican "not listening" will be met with the question:  "Did your congregation participate in the visitation?"

Third, by participating in the development of the visitation report, congregations reserve a place for themselves at the table when the report is issued.  Will those congregations that refuse the invitation to participate refrain from criticizing the report when and if it fails to represent their views on religious life?  Does it make sense here to say, "If you didn't vote, don't complain about the election outcome"?

Fourth, in an era when lack of transparency in secular governments and the scientific community is causing one scandal after another, LCWR criticized the Vatican for lack of transparency in the inquiry.  Yet, many congregations complained about questions in the visitation document asking for the average age of the sisters and information about their assets and current financial situation. The Vatican dropped these questions. Why would congregations want too hide these bits of information?  Isn't transparency a good thing?

Several quoted statements from sisters in the NCR article go a long way toward indicating some of the root problems in the LCWR.

"Vatican II took us out of the ghettos and into ecology, feminism and justice in the world," she said. "The Vatican still has a difficult time accepting that."  This ignores the fact that the Church has always called Catholics to faithful stewardship of our natural resources; that the Church has been at the forefront of elevating and defending women against secular culture; and that the Church produced the notion of "human rights" and has always called for social justice.  The real complaint here is that the Church has successfully resisted efforts by a radical minority to fundamentally mold the Church into a product of the '70's-'80's zeitgeist.

One said that it is "unlikely the Vatican wanted us to come out of this being more confident of our identity as self-defining religious agents, but that is exactly what has happened."  But we aren't "self-defining religious agents."  We are members of one Body who use our gifts for one another.  What happens to me if, as a self-defined religious agent, I define myself as something other than Catholic?  If I have any integrity at all, I leave the Church and join a like-minded group.  Catholics are defined by a tradition of teachings and practices that distinguish us as a group from other groups.  To be "self-defined" is to be "not defined by the group I voluntarily belong to."   If we are to be of one heart and one mind, we cannot be self-defining.

"At first, many women were asking, 'How do we respond? Then we were asking, 'How do we respond faithfully in keeping with our identity?' And soon we were asking, 'What is that identity?'" This is exactly the point of the visitation!  When a Dominican provincial or Master of the Order conducts a visitation of the friars, he is out to access the lived-identity of the brothers.  Do they know who they are as Dominicans?  Are they living out their vowed-identities faithfully?

All along, said one woman religious, the challenge has been to respond to the Vatican in a way that breaks a cycle of violence.  What "cycle of violence"?  This is hysterical rhetoric and cannot be taken seriously.  How exactly does a set of questions perpetrate violence?  I guess the visitator could have rolled the papers up and smacked someone, but I doubt this is what happened.  Calling the visitation "violent" is a fanciful way for congregations to paint themselves as victims of intimidation.  Again, how does one violently request voluntary participation?  I suppose the Vatican could have sent its cadre of albino Opus Dei ninja monks to kick in some convent doors. . .

One congregation, she said, cited a U.S. bishops' statement concerning domestic abuse in its response letter to Millea. "The point is, there have to be more than two choices: Take the abuse and offer it up, or kill the abuser."  We are supposed to believe that an invitation from the Vatican to voluntarily participate in a visitation is the moral equivalent of wife-beating?  Really?  Truly, some of these sisters are living in a highly rarefied and privileged world of the imagination.  To say, "I feel that these questions are violent" is not the same as saying, "These questions are violent."  I feel like Bill Gates owes me a billion dollars.  This does not mean that he does.  I worked at a battered women's shelter.  Labeling the visitation "violent" is an insult to women who suffer from real beatings at the hands of their out of control husbands and boyfriends. The women who came to the shelter with bruises, broken bones, bloody cuts, and real emotional damage would no doubt call B.S. on this statement.

It goes without saying that congregations are free to think and feel any way they choose about the visitation.  This goes for individual sisters as well.  But these statements--likely not representative--portray the sisters as privileged, disconnected, rhetorically irresponsible, and, frankly, a little desperate to hide their lives from review.  Do they see themselves as being above questioning?  Above reproach?  Isn't this the charge LCWR consistently makes against the hierarchy?  Secrecy, lack of transparency?  I doubt many of the "rank and file" sisters view the visitation as violent and intrusive.  How many sisters sent in private evaluations of their lives that contradict the official statements of their congregational leadership?  It is not uncommon in institutional structures for the leadership cadre to fear the frank evaluation of the "rank and file."  We see this in unions, political organizations, men's religious communities, the Church herself, and just about any sort of group where the leadership can become disconnected from those they lead. 

The visitation report should make very interesting reading.  And when I read a critique of the report from a sisters' congregation, my first question is going to be, "Did this congregation fully participate in the visitation?"  If not, the critique is going to ring hollow.

Coffee Bowl Browsing

The institutionalization of Marxist ideology at the Univ of Minnesota's school of education.  From the norms for admission and graduation of education majors at UM:  "Our future teachers will be able to discuss their own histories and current thinking drawing on notions of white privilege, hegemonic masculinity, heteronormativity, and internalized oppression."  IOW, you must first demonstrate that you are either already a Marxist or willing to become one before admission and that you have fully embraced Marxist ideology before you are allowed to graduate.  This is exactly what we did in my English composition program when I was a graduate instructor.  Will it pass constitutional muster?

More global-warming pseudo-science!  This time in New Zealand.

If anyone has seen "The Road," please leave a comment with your reaction.  I taught this Cormac McCarthy novel last summer at U.D.  It is beautifully written; however, it is also terribly bleak and often downright gruesome.  The flashes of hope manage not to be overwhelmed by the devastated landscape and characters. . .but the overall feel of the novel is nihilistic.  It is a rare talent that can present apocalyptic despair in such hallowed terms.

Suggestions for an alternative GOP "purity test."  My fav:  "Vampires shouldn't sparkle."  Agreed!

Heaven according to the Red-Bearded Convert of Seattle, Mark Shea. 

Being a feminist myself, I am heartened by this development on our university campuses.  Hey, if Ted Kennedy can be a Catholic, I can be a feminist!

If the right-wing hicks are right about global warming. . .???

The Anchoress busts a few heads over Climategate.  Her conclusion?  It's Bush's fault.  But we knew that already. . .

In a nutshell, Climategate is a destroyer of worldviews.

The AGW/Climate Change question became a rigorous boondoggle that got out of control not because the scientist who first suggested a connection between human carbon emission and a change in climate were bad people, or that the question was not worth asking, but because bad people then took the uncertain hypothesis, put it on media-fueled steroids, demonized anyone who disagreed with them, made it political -so much so that even the scientists got caught up in the good/bad, smart/stupid, Gore/Bush, Left/Right identifiers- and found real power there; they allowed the AGW movement to become the dubious centering pole upholding the giant circus tent of their worldviews. 

As such, it is not permitted to be shaken. Shake the centering pole, and everything could come tumbling down: Oh. My. Gawd! If the Gore-doubters were right about this, what else might they be right about? And if they’re all stupid, and I’m smart, but they’re right and I’m wrong . . .

Implosion.

If the true-believers of AGW got this wrong, and they’d attached it to all of their politics, all of their hate, all of their superiority, then everything is in a free-fall.

This is a tidy explanation for the absence of any substantial coverage of the scandal in the MSM.  

Coffee Bowl Browsing

Leaks for me!  Not for thee.  NYT bows before the altar of Global Warming Junk Science.

Wow.  At this rate he'll Bush-Ugly around Christmas.

Lots of pics from the National Catholic Youth Conference. . .nice to see young Catholics happy!

Science "works" in large part b/c the public trusts scientists to be as objective and open-minded in interpreting the data as is humanly possible.  That trust disappears when scientists act like politicians.

Sad analysis for those thinking about a Ph.D. program:  "To put it another way, the most important function of the [Ph.D.] system, both for purposes of its continued survival and for purposes of controlling the market for its products, is the production of the producers."

Diogenes, ever to the point:  "Logic question: How could Bishop Tobin, by writing a private letter in 2007 [to Rep. Kennedy asking him to refrain from taking communion], escalate a public dispute that began in October 2009?"  I don't think this is an attempt on the part of the RI Dem to undermine the bishops' opposition to abortion in the debate over ScaryCare.  Nope.  Not one bit do I believe it.

This is NOT the fruit of Vatican Two but just part of the mess left behind by the "Spirit of Vatican Two" haunting the Church.   Stay close to BXVI:  God's Head Ghostbuster!

Bishop Trautman is right.  We are fighting a guerilla war.  But, ummm, not against the side he thinks we are.

Today's Coffee Spewing Pic!  St. Darth Vader saves Mother Gaia.

Buddhist recycling. . .they should try Maker's Mark bottles.

This happens to me all the time. . .especially when I am reading philosophy.

Ummm, how many ways can I say, "No thanks!"

Permanent renewal, persistent peace

St Andrew Dung-Lac and Companions: Readings

Fr. Philip Neri Powell, OP

SS. Domenico e Sisto, Roma

Anything that can be put together can be taken apart. Anything fixable is breakable. If it can be composed, formed, or united, it can be decomposed, unformed, and disunited. The material universe rises from the play of order and chaos, making and unmaking. You do not have to be a mystic to realize that impermanence is the way of all things. Visit a maternity ward. And then a graveyard. The two are inevitably bound together by the passage of time. Some of us find this truth to be a source of anxiety, a point for jumping off into the abyss of meaninglessness. Some are indifferent, challenged nonetheless by the competition to survive. And others are delighted at the prospect of death, rushing headlong to their end, encouraged by the possibility of immortality. Since humans started thinking about the purpose of their lives, each of these responses to impermanence—anxiety, indifference, and delight—each of these has had its philosophical and theological defenders. The gospel preached by Christ and his Church offers another alternative, another way to live the joys and pains of passing through God's creation: permanent renewal, persistent peace.

Pointing to the temple and its splendor, Jesus says to the crowd, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” For a people whose lives are centered on the worship of God, such a prediction must have shocked them. How can something as monumental, as stable as the temple crumble? How can our connection to God be thrown down? They want to know when this horror will occur and how will they know that it is coming? Jesus gives no date, no day and time. He doesn't even hint at a season. Instead, he points them to the impermanence of creation, the chaos of human life: earthquakes, famines, plagues, insurrections, wars, awesome signs from the sky. Had someone from the crowd yelled out to Jesus, “But these happen all the time!” Jesus would have answered, “Yes, they do.” Those with eyes to see and ears to hear would have taken his point. We are always in the midst of destruction, the failure of creation's fall. Therefore, put your love, your hope, your faith in the only place left untouched by the currents of chaos. Store up all you treasure in the promises of eternal life.

Does this mean then that we must abandon creation to its fate? Do we run for the hills with our guns and provisions, waiting for The End? No. Though we may be tempted to hide from the world while we hold out against the enemy, our charge as followers of Christ is to save the world not abandon it. Jesus doesn't predict the destruction of the temple in order to warn the crowd away from its fall. He warns them of its collapse so that they will know where they should store their treasured faith. Not in buildings or votive offerings or adornments. But in their humble and contrite hearts. What our Father wants from His children is that we should live as if the temple has already been destroyed, as if we were already in His presence—face-to-face—daily, even now. Then, like Christ, our trust in Him is lived in the world as a sign of His love and mercy. We are His temples; we are His tabernacles. And as such we are—ultimately—indestructible.

Christians do not have the luxury of anxiety, indifference, or a heroic delight in death. All of these abandon us to the currents of The Fall. All of these tell us that we have no purpose, no goal, that there is nothing more, nothing beyond the stones and mortar of a universe well-made to fall. Instead, we are vowed to travel through this world as living, breathing sanctuaries of His presence. Having placed all we love, all we hope for, all we trust in in the hands of the One Who brings us peace, we become His peace, the peace among wars and insurrections, tools for rescue and renewal.

Sign the Manhattan Declaration

Yesterday, I posted excerpts from "The Manhattan Declaration," an ecumenical Christian Here We Stand document defying the Culture of Death.  I lamented the absence of the opportunity for regular folks to sign the document.

Fr. Dismas, OP drew my attention to the fact that regular folks CAN sign this historic declaration in defense of the Culture of Life!

So, read it.  Sign it.  And keep on praying!