Sunday, January 31, 2010

Patriarch of Moscow blames Haiti earthquake on “crime, drugs, and corruption”

Robertson redux?

Folks, this according to the Moscow Times:

image Russian Orthodox Patriarch Kirill said crime, drugs and corruption caused last week's massive earthquake that killed tens of thousands of people in Haiti.

Kirill, speaking during a weekend visit to Kazakhstan, said the Haitian people bore responsibility for the calamity because they had turned away from God, the Ferghana.ru news agency reported late Monday.

"Haiti is a country of poverty and crime, famine, drugs and corruption, where people have lost their moral face," Kirill was quoted as saying.

He compared Haiti with the Dominican Republic, which are located on the same Caribbean island.

"I've visited the island divided between two countries, the Dominican Republic and Haiti. One of them is developing, while the other is affected by crimes, economic recession and political unrest. That part of the island was shattered by the earthquake," he said.

The patriarch also compared Haiti with Kazakhstan, noting that Kazakhstan has not experienced any earthquakes recently despite its seismological position, the news report said.

Asked to clarify Kirill's comments, a church spokesman said Tuesday that the news report had "misinterpreted" the patriarch's words and "taken them out of context." The spokesman, Alexander Volkov, could not immediately clarify, saying only that a transcript of the speech would appear "later" on the Moscow Patriarchate's web site.

A church scholar said Kirill's comments had astonished his foreign listeners in Almaty, but they were quite ordinary to the Orthodox faithful.

"For those who often listen to Patriarch Kirill, such statements seem quite ordinary, but I know that some people in Almaty were amazed," said the scholar, Alexander Soldatov, editor of the religious web site Portal-Credo.ru.

Kirill is known for his statements about large-scale disasters. Last year, he blamed the global financial crisis on the spiritual degradation of the world and called it a trial.

On Friday, the patriarch expressed his condolences to the Haitian president in a statement published on the Moscow Patriarchate's web site.

Kirill isn't the first religious leader to raise eyebrows over remarks about the magnitute-7 earthquake that destroyed the Haitian capital, Port-au-Prince, last Tuesday.

U.S. television evangelist Pat Robertson said last week that Haiti has been "cursed" because of what he called a "pact with the devil" in its history.

U.S. President Barack Obama's administration, which is overseeing massive relief efforts in Haiti, denounced Robertson's statement. "It never ceases to amaze me that in times of amazing human suffering somebody says something that can be so utterly stupid," White House spokesman Robert Gibbs told reporters.

Repeated calls to the Kremlin's press office for comment about Kirill's comments went unanswered Tuesday.

President Dmitry Medvedev has sent a rescue team and humanitarian supplies on four cargo jets to Haiti.

Commentary. Folks, let’s talk theodicy.

I buy His All-Holiness Patriarch Kirill’s argument when he blamed the global financial crisis “on the spiritual degradation of the world”. I have no quarrel with that, I have said so myself. Man-made disasters are almost always due to moral turpitude of one kind or another. However, as in Robertson’s comments, I fail to see a direct cause-and-effect relationship between earthquakes or other natural disasters and moral turpitude.

Look, Robertson and His All-Holiness are not alone in making these connections. After Katrina, I remember a Larry King Show in CNN in which he interviewed the Dalai Lama and a Christian preacher, I don’t remember who. But I remember the words of the Dalai Lama distinctly: he launched into a lecture of on the nature and meaning of karma and basically stated that the effects of hurricane Katrina were a consequence of New Orleans' accumulated. aggregate, collective karma. The hurricane and its accompanying disaster was simply nature’s blind, inexorable way to even the moral scale.

The Dalai Lama got away with this because he’s a media darling, he’s “one of them” and his words hardly created any waves, although he basically meant that New Orleans had it coming.

Then we had Pat Robertson and the media frenzy he caused after Haiti. He’s the media whipping boy anyway, so the reaction shouldn’t have surprise us. And now, we get the head of the world’s largest national Orthodox Church pretty much saying the same thing but this time geopolitical considerations may mute any reaction except from angry atheists who are always angry anyway, so they can be easily dismissed.

The issue for the Christian is one of theodicy, of God’s execution of his judgment in the world. I question any notion that God would smite down entire populations by means of natural disasters in order to prove his character, vent his anger. and demand abject obedience. I mean, if God were interested in killing entire populations in order to prove His point – whatever that is – He has more efficient ways at his disposal: He can reduce, in an instant, any miscreant, from the devil onward, to nonbeing, without going around the game table of destruction, mayhem, suffering, and death even once, as if he were some sort of sadist delighting in what He was wrought.

This view of God is not Christian.

God allows evil so that good may emerge from it: he has endowed His creation with freedom to proceed according to its own natural laws and plate tectonics is just such a dynamic manifold of interdependent geophysical processes that frequently results in earthquakes. God then intervenes through us, through our rendering of assistance, and healing; through the renaissance of the Haitian people’s determination to survive, persist, and move forth, and  heal their culture and to contribute to the world. In the measure that we fail to assist, heal, and minister, God “fails” through us.

One more thing: God assumed the punishment of our sins by taking them on himself, in the Person of His Son. God knows what is to struggle to survive under the heavy weight of a wooden beam, despite preceding grievous bodily trauma. He’s being there, He’s done that. God has already suffered for the sins of the Haitian people and to say this earthquake is further punishment for their sins makes a mockery of the Cross.

What happened in Haiti is giving us an opportunity to become God’s hands to others. Let’s concentrate upon doing that and stop presuming that we know how, when, and whom God punishes. This presumption serves one’s ego and feeds the passions, but communicates no real religious knowledge. Those who entertain them will have to answer to Him, whether they are Catholic, Orthodox, Protestant, or even Tibetan Buddhists.

- Hat tip to Get Religion for the heads up.

Fourth Sunday in Ordinary Time

Today’s Mass Readings:

Saturday, January 30, 2010

Bishop Lori reasserts principle of subsidiarity in health care debate

Folks, in a recent interview with LifeSiteNews.com (LSN) this past week, Bishop William Lori of Bridgeport, Connecticut qualified the position of the US Catholic Bishops against President Obama's health care overhaul in the following manner:

"The bishops have long supported some form of access - that's the key word, access - to health care," said Lori.  "That doesn't mean we favor the government taking over one sixth of our economy - but it does mean that intelligent ways should be found to help those who need the help to get health insurance and adequate medical care."

Lori said that any health care reform ought to avoid a centralization of power and respect what is known as the principle of subsidiarity, which states that matters should be handled by the lowest level of competent government possible - a principle upheld in several papal encyclicals.

"It's long been one of our positions that we've advocated for the issue is really how do you do it in a way that respects life, and in a way that respects the principle of subsidiarity," the bishop concluded.

The emphasis is mine.

Commentary.  This is refreshing and welcomed news. If Bishop Lori’s comments is representative of the US bishops, we’re now seeing a “distancing” of the bishops from health care reform as proposed by President Obama. Reframing the debate in terms of the principle of subsidiarity restores the proper boundaries of the health care debate and rebalances the somewhat uncritical support that I perceive the bishops have been giving to the bill so far. I hope that the USCCB as a group soon clarifies the issue so that Catholic lay people can construct a fair, equitable, cost-effective and life and conscience-respecting legislation.

Wednesday, January 27, 2010

Orthodox and Catholics Seriously Discussed the Role of the Roman Primacy back in 2008

Sts. Peter and Andrews, blood brothers, and patron saints of Rome and Constantinople respectively, embracing.Interesting news from vaticanista extraordinaire Sandro Magister and published in Chiesa.com, entitled "The Pope Is the First Among the Patriarchs." Just How Remains to Be Seen. The article purportedly reveals an outline of a dialogue that in turn produced a theological outline meant to foster further discussions on the early shape of the Roman Primacy. The outline, dated October 2008, is designed to direct the ecumenical dialogue about the Primacy of the Bishop of Rome as it took shape and was exercised during the first millennium of Christianity, when Latin and Greek Orthodoxies still worshipped as members of a single Catholic Church. The outline has been made public for the first time and it is entitled The Role of the Bishop of Rome in the Communion of the Church in the First Millennium.

The idea behind the document is not new to me. Orthodox theologian Father John Meyendorff proposed back in the 1970's a similar approach in his book Orthodox Tradition. The approach is very congenial to the Orthodox because, as you hear them say often, they have no objection as to how the Pope of Rome exercised his authority during the formative years when the "Pentarchy" of Patriarchates - Rome, Alexandria, Antioch, Jerusalem and Constantinople - came to be. Nor the Orthodox would necessarily object to express the unique Petrine consciousness and identity of the Church of Rome during the first millennium, much as they are wont to downplay it elsewhere and everywhere after the Great Schism.

I am optimistic that the multiple misunderstandings that arose after the fall of the Roman Empire in the West and the "Petrine Settlement" - the emerging consciousness followed by the immediate exercise of executive Papal authority over the local churches - prior to the schism can be solved according to authority lines already admitted to during the first millennium, but I'm less optimistic about developments after the schism in 1054, followed by the "psychological schism" triggered by the sacking of Constantinople by Catholic armies during the IV Crusade.

Let me focus and simplify the question a bit: would the notion of papal authority as expressed during the First Vatican Council be compatible with the view of the Roman Primacy as exercised during the first millennium?

At this moment I don't see an answer that will satisfy both sides. If communion is restored on the basis of first millennium doctrines and canonical discipline, it will be logical to discard 1000 years of Latin self-understanding, dogmatics, and all of the ecumenical councils called for by the Pope - directly or indirectly, as in the case of Constance - that came to be after the schism. All those councils would be demoted to General Councils of Latin Christianity with no relevance to the East. The identity of the Catholic Church centered in Rome to be the One, Holy, Catholic, and Apostolic Church of Christ will be undermined, and what our Church has adopted as dogmatic truths regarding ecclessiology would become open questions to be solved again with Eastern input.

If you think that the Lefevbrerist schism has been inopportune and bad enough, just imagine what will happen if the Latin Church approves reunion with the East under this terms.

I think that our side expects that an in depth study of the "development of dogma" will prove, if not beyond reasonable doubt, then to a degree of moral certainty, that the papacy as conceived in Vatican I is a true, positive development of Patristic Christianity. I can see the Orthodox already saying "no" to such a proposal. If they were to agree to such a proposal, their own claim to be Christ's One, Holy, Catholic, Church will be undermined, followed by their own identity crisis. I can tell you that the monks of Mt. Athos will not go along, and that integrist, non-canonical jurisdictions already existing in the Orthodox Church like the Greek Old Calendarists and the Russian Old Believers will see their ranks swell.

Once again, I want to temper down all the expectations that this agreement may give rise to. We're all hopeful of eventual reunion and I'm gratified that dialogue on very substantive questions has begun. But we're not any closer to reunion and, barring a miracle, I still don't expect to see it any time soon.

In fact, if I'm still here in 2054, the sad millennial anniversary of our formal division, I hope to see substantial progress towards reunion by then. Healing this "original schism" will go a long way to heal the serious divisions that had plagued Christianity since 1054. Perhaps I may even be given the grace to see "the Miracle of 2054" but that's what it will take, a miracle, which in this instance may take the form of a total surrender of all concerned to the prompting of the Holy Spirit and to somehow, somewhere, raise to the call of unity that the Lord himself prayed for during the Last Supper. I pine for that, I hope for that, and I wait for that to happen.

Monday, January 25, 2010

Blogfast in effect

Folks, I'm currently on a work assignment and I'll not be able to blog regularly again until the weekend. Please, enjoy the current contents.

Be bold! Explore all of the blog's nook & crannies. I may also Twitter more than usual, so follow me there. May the Lord richly bless you all!

Sunday, January 24, 2010

Third Sunday in Ordinary Time – Sunday of the Proclamation of the Kingdom

Also Week of Prayer for Christian Unity Starts Today

Today’s Mass Readings

First Reading: Nehemiah 8:2-4, 5-6, 8-10
Psalm: Psalm 19:8-10, 15
Second Reading: 1 Corinthians 12:12-30 or 12:12-14, 27
Gospel: Luke 1:1-4; 4:14-21

Reflection. Great readings today and an all-time favorite of mine, the moment that Our Lord and Savior reveals His Messianic identity to his people in a humble synagogue, and begins the proclamation of the Kingdom or Reign of God. This event is memorialized and reflected upon in the Third Luminous Mystery of the Rosary, as proposed by the Servant of God, Pope John Paul the Great.

We find these verses dramatized in one of my favorite scenes of Zeffirelli’s classic miniseries, Jesus of Nazareth. You can watch here. The scene in question starts approximately at the 3:45 minute mark.

“Today, in your hearing, the Scriptures are fulfilled”.

Amen, and Amen.

Saturday, January 23, 2010

Haiku to the Death of Christ


 
God enfleshed dies
For all our sins, debts, faults, now;
That you may live, NOW.

In “defense” of Mormonism

Folks, I left this “defense” of Mormonism in the religion board at Free Republic and I thought it was worthwhile to repost here. Let the chips fall where they may.

I think this is all so unfair. Mormonism is simply non-Nicean, non-Constatinopolitan, non-Ephesian, non-Chalcedonian, non-Constatinopolitan II, non-Constatinopolitan III, non-Nicean II, non-Constatinopolitan IV, non-Lateran, non-Lateran II, non-Lateran III, non-Lateran IV, non-Lyonese, non-Lyonese II, non-Viennese, non-Constancian, non-Lateran V, non-Tridentine, non-Vatican, non-Vatican II Christianity. And what’s wrong with that? So is most of the Protestant world. :-p

Friday, January 22, 2010

Catholic Teaching and the Bible Concerning Conception and Abortion

Folks, from the site of the same name, I copy for your information and reference their hyperlinked table of contents:

- Introduction

- Theme One: We are in the Mind of God Before Conception

- Theme Two: God is the Source of Human Life

- Theme Three: Humankind is Created in the Image of God

- Theme Four: Humankind in Marriage Should Procreate

- Theme Five: Intercourse is the Natural and Licit Method to Conceive Children

- Theme Six: Scripture Speaks About Unborn Children

- Theme Seven: You Shall Not Take Innocent Life

- Bibliography

A Pro-Life Prayer For Our President And Public Officials

Lord God, Author of Life and Source of Eternal Life,

Move the hearts of all our public officials and especially our President, to fulfill their responsibilities worthily and well to all those entrusted to their care.

Help them in their special leadership roles, to extend the mantle of protection to the most vulnerable, especially the defenseless unborn, whose lives are threatened with extermination by an indifferent society.

Guide all public officials by your wisdom and grace to cease supporting any law that fails to protect the fundamental good that is human life itself, which is a gift from God and parents.

You are the Protector and Defender of the lives of the innocent unborn. Change the hearts of those who compromise the call to protect and defend life. Bring our nation to the values that have made us a great nation, a society that upholds the values of life, liberty, and the pursuit of happiness for all.

Mary, the Mother of the living, help us to bear witness to the Gospel of Life with our lives and our laws, through Christ, Our Lord.

Amen.

Imprimatur:
January 22, 2009
Most Reverend Robert J. Baker
Bishop of Birmingham in Alabama

- Access more prolife resources at EWTN.

Blogs for Life Telecast Now in Progress, 8:30 – 11:30 AM, US EDT

Live Telecast today of Blogs for Life Conference, 8:30 – 11:30 AM

Folks, as part of the Right to Life activities, I’m pleased to bring you the live telecast of the Blogs for Life Conference, from 8:30 to 11:30a EST, hosted by the Family Research Council. Tune in at that time to Vivificat @ http://www.vivificat.org  to catch the video stream.

Here is the tentative speakers' schedule, which even as late as yesterday changed. So it's by no means written in stone.

8:30 - 8:35a Jill Stanek, emcee introduction

8:35 - 8:45a Kristen Day, Democrats for Life
8:45 - 9:05a Joseph Farah, WorldNetDaily.com

9:05 - 9:20a PANEL: "Hosting a winning pro-life blog, " American Life League's Katie Walker and ALL's Pro-life Blog Contest winners
9:20 - 9:33a Carol Clews, Executive Director,Center for Pregnancy Concerns, Baltimore, MD

9:33 - 9:35a Kristin Hansen, VP of Communications, Care Net

9:35 - 9:45a Marjorie Dannenfelser, President,Susan B. Anthony List

9:45 - 10:05a Rep. Todd Akin, R-MO

10:05 - 10:15a Break

10:15 - 10:25a Charmaine Yoest, Ph.D, President and CEO, Americans United for Life

10:25 - 10:45a Rep. Jim Jordan, R-OH

10:45 - 11:05a PANEL: Emerging Online Technologies, Molotov Mitchell,Illuminati Pictures; Peter Shinn, President, Pro-Life Unity; Founder,Blogs for Life; Krystle Weeks, Web Editor, Family Research Council

11:05 - 11:15a David Prentice, Ph.D, Senior Fellow for Life Sciences, FRC,StemCellResearchFacts.org

11:15 - 11:30a Tony Perkins, President, Family Research Council

Don’t miss it!

Thursday, January 21, 2010

I’m marching for life…virtually

Folks, through the miracle of the Internet, along with someone’s very helpful imagination, my tele-presence has now said “present” in tomorrow’s March for Life in Washington. Here’s a picture of where I am. Click on it to make it larger:

image

Click here to join us!

Christianity on Trial in a California Court

Folks, I thought I would share this from my friends at the National Organization for Marriage:

Putting Christianity on Trial

What do Olson and Boies think they are doing? Watching accounts of this trial unfold this week  I had a big “aha” moment. It’s now clear:    Ted and David think they are conducting the Scopes trial! 

When this trial began I told you: gay marriage activists were putting 7 million Californians on trial.  (Ed Whelan over at National Review has a brilliant series “Judge Walker’s Witch Hunt“ . . . explaining how intellectually absurd it is to conduct a “trial” into the subjective motivations of 7 million voters, constitutionally speaking.). But this week it got worse:  They are clearly putting Christianity itself on trial.  Why else have an expert read statements of Catholic and Southern Baptist doctrines into the record?

And why put a Stanford Prof. named Gary Segura on the stand to testify “”religion is the chief obstacle for gays’ and lesbians’ political progress.”

Could the zero-sum nature of the game be any clear?  Rights for gays and lesbians, in their minds, depends on invalidating the voting rights of religious people when it comes to gay marriage, because their votes are influenced by their religion–i.e. bigotry. 

Here’s their brilliant legal strategy: Ted and David want  the Supreme Court to rule that Catholicism and Southern Baptism and related Christian denominations are bigotry. 

(That’s why their next move is to subpoena –i.e. drag into court against their will–two San Diego Christian pastors who emerged as leaders in the Prop 8 fight, Pastor Jim Garlow and Pastor Miles MacPherson.  Why should participating in democracy give somebody a right to drag you to Sacramento to court?) 

I know many  gay people do not agree with this anti-religion strategy. And I also know  many gay rights activists  are getting increasingly worried about the legal strategy and tactics employed by these two  legal eagles may backfire.  (See the Jan. 17 Los Angeles Times story, “Gay Marriage Supporters fear Supreme Court’s Ruling was an Omen,” and also Dale Carpenter’s comment about the “bad start” for pro-gay marriage advocates.)

Ted Olson and David Boies think they can persuade the Supreme Court that Science with a capital “S” proves the voters are wrong about the natural family.  Then they want to pit Science with a capital “S” against “Big Religion,”

I bet Ted and David lay awake late at night think “Hey!, maybe someday someone will make a movie about us!”

Oh wait, somebody is.

Frustrated by the fact that Supreme Court intervened to block the televising of this trial, according to the gay press one gay marriage advocate is planning to film daily “re-enactments” of the trial, based on anti-Prop 8 bloggers accounts, and post them on you tube.  No, I am not making that up.

Commentary. The whole judicial procedure is a travesty. It should not have even gone to trial under any sober, coherent, and constitutional legal theory. But there we are.

Anyway, 2,000 years ago the founder of Christianity was also put on trial. We should not expect to be treated any better. And like back then, this one has all the trappings of a show trial.

Google’s censoring searches on Islam – not in China, but here!

Folks, while the MSM is focused on Google’s travails with the “People’s Republic” of China – problems they brought on themselves as they acquiesced to that government’s censorship demands – little light has been shed on the search engine’s giant reluctance to auto-fill negative search results on the phrase “Islam is.” Christianity, of course, does not fare equal respect. Try it yourself: go to Google and type “Christianity is” and Google will helpfully complete the search phrase, often with profane contents. Or click on the screen capture below to see it larger.

image

This is the same search for “Islam is”:

image

Nothing happens! Google offers no contents. And by the way, I used their browser, Chrome to perform the searches.

Political correctness gone awry is what allowed accused Fort Hood gunman Major Nidal Malik Hasanto fall through the cracks. More troubling, according to Time Magazine, “the U.S. military's just-released report into the Fort Hood shootings spends 86 pages detailing various slipups by Army officers but not once mentions Major Nidal Hasan by name or even discusses whether the killings may have had anything to do with the suspect's view of his Muslim faith.”

This is political correctness sung in the high, screeching chord of stupidity.

I hope that Google’s leadership make use of their recently grown backbone and defy self-imposed censorship on subjects regarding Islam in the free world. Censorship may work in places like China but I don’t want it here. Google should stop censoring information, period.

- Hat tip to Jihad Watch, who broke the story first.

Wednesday, January 20, 2010

Good victory in Massachusetts Yesterday

Folks, somewhat belatedly I want to express my satisfaction at the election of Scott Brown to fill “Ted Kennedy’s seat” in Massachusetts last night. My friend Brian Brown, Executive Director of the National Organization for Marriage, has said it best:

While in the Massachusetts legislature, Scott Brown was one of the courageous few to stand for marriage, voting yes on the Massachusetts Marriage Amendment in 2007. Now in Washington, he will bring a strong new voice to protect and uphold DOMA against the attacks by President Obama, Nancy Pelosi, and the pro-gay marriage lobby in Congress.

The contrast in the race couldn't be more striking. As Massachusetts Attorney General, Martha Coakley has been a radical activist for same-sex marriage, even suing the federal government in an attempt to have DOMA declared unconstitutional.

Last night's victory will make even Nancy Pelosi think twice about trying to repeal the Defense of Marriage Act. And with Senator-elect Brown as the 41st Republican vote in the Senate, any effort to repeal DOMA this year should be dead on arrival in the Senate.

And marriage supporters were key to the Brown victory. In the closing days of the race, NOM spent $50,000, calling 800,000 Massachusetts households in an effort to identify and mobilize marriage voters, getting every vote possible to the polls for Scott Brown.

After Maine, New Jersey, and New York, Scott Brown represents the fourth straight upset victory for marriage deep in blue America! If marriage can win here, we will win all across the nation!

Our message is a winning message. Voters believe in marriage. And with your help, we are energizing, organizing and mobilizing marriage voters all across the country.

Ouch. That defeat surely must’ve hurt all so-called “progressives”.

Coakley’s elitist hubris also came shining through in this radio interview last January 15 in which she stated that practicing Catholics should not work in hospital emergency rooms, as she responded to the question “Would you pass a health care bill that had [provisions protecting] conscientious objector[s] towards certain procedures including abortion?"

Radio Host Ken Pittman: Right, if you are a Catholic, and believe what the Pope teaches that any form of birth control is a sin, uh, you don’t want to do that.

COAKLEY: No, but we have a separation of church and state Ken, let’s be clear.

PITTMAN: Yeah, in the emergency room, you still have your religious freedom.

COAKLEY: [stuttering] The law says that people are allowed to have that. And so then, you can have religious freedom, but you probably shouldn’t work in the emergency room.

PITTMAN: Wow.  Ok.

Coakley’s views may be shocking to many of us, but are unsurprising and representative of the mainstream in “progressive” thinking. According to this line of thought, Catholic’s who take seriously the Church’s Social Doctrine are welcome to contribute to society and be faithful to their consciences in the public arena as long as their views converge with the “progressive” (read: pro-abortion, pro-homosexual marriage, pro-“reproductive freedom,” etc.) agenda. Otherwise, they should keep segregated into distinct ghettos at home, churches, and other circumscribed private spheres, kept in check, of course, by the truly compassionate progressives.

Coakley’s defeat, then represents a reaction to the Democrat radical social agenda, as well as their foolish attempts at commanding the economy. The “blame Bush, link all Republican opponents with Bush” strategy also failed miserably. Scott Brown won roundly by opposing President Obama’s social and fiscal agenda.

I hope this takes off, really. I am convinced that health care, the war against Islamo-fascism, poverty, energy, and the environment present real problems, but I am also convinced that creating a command economy and relabeling Islamo-fascism into something politically correct represent the wrong approach to solving these problems, much less reengineering society by doing away with the one man, one woman natural marriage or supporting an unlimited “right” for abortion. President Obama’s future greatness depends on him understanding these core American values and, like his predecessor Bill Clinton once did, “concentrating like a laser beam” on the economy. Remember the cry “Is the economy, stupid!?”

We’ll see how Mr. Obama “recalibrates,” how far and in which direction.

On Blessing Icons the Latin Rite Way - Part II

Folks, my colleague at Communio, seminarian Paul Zalonski, has added a second part to his post on the blessing of icons "the Latin way" which I featured here last week. I'm going to excerpt it this time and invite you to read it all at Communio.
Last week Father Michael Morris (of the Seminary faculty) blessed an icon for me. This week, another similar service was done by Economos Romanus Russo, an adjunct professor at Saint Joseph's Seminary and pastor of Saint Michael's Russian Byzantine Chapel (266 Mulberry St, NYC).

Some are of the opinion that icons need not be blessed because they hold a holy image of Our Lord, the Virgin or an angel or saint. But because an order of blessing exists in the liturgical books from time immemorial, the mind of the Church indicates that holy images are in fact blessed by the proper minister and according to a rite.

The blessing of icons takes on a similar theological/liturgical sensibility as Christian Initiation where the person to be baptized is washed, anointed and receives Holy Communion. Hence, the icons today were blessed by holy water, anointed with sacred Myron (Chrism) and the Eucharistic ciborium was touched to each icon. We now have a fully initiated icon that leads us to Christ and the Mystery of the Holy Trinity. Economos Romanus then. in giving the icon back to the owner, blessed the man who in turn kissed the icon.
Please continue reading here.

Tuesday, January 19, 2010

Composing Christian Haikus

Folks, so now I’m into composing Christian “haikus” but with definitely a Catholic-Orthodox flavor, well, most of the time until I gain more experience. So…what’s this haiku thing?

According to the WikiHow:

  • A haiku is a non-rhymed verse genre, conveying an image or feeling in two parts spread over three lines, usually with a seasonal reference. There are 5 syllables in the first sentence, 7 in the second and 5 again in the last sentence.
  • Haiku in Japanese is written in a single vertical line with seventeen sound units or mora (not strictly the same as syllables) in a rhythm of five, seven, and five. In English (a stressed language), the ideas can be expressed with a short line, a long line, and another short line.
  • Many haiku seem to focus on nature, but what they are really focusing on is a seasonal reference (not all of which are necessarily about nature). Japanese poets use a "saijiki" or season word almanac to check the seasonal association for key words that they might use in a haiku (thus the haiku is a seasonal poem, and thus often about nature, but does not have to be about nature if the seasonal reference is about a human activity). The season is important for coming up with words to use in a haiku. Because the poem has so few words, simple phrases such as "cherry blossoms" or "falling leaves" can create lush scenes, yet still reflect the feeling of the verse. Moreover, season words also invoke other poems that use the same season word, making the poem part of a rich historical tapestry through allusive variation. In Japanese, the "kigo" or season word was generally understood; "autumn breeze" might be known to express loneliness and the coming of the dark winter season.
  • Reading most haiku, you'll notice they either present one idea for the first two lines and then switch quickly to something else or do the same with the first line and last two. A Japanese haiku achieves this shift with what is called a "kireji" or cutting word, which cuts the poem into two parts. In English, it is essential for nearly every haiku to have this two-part juxtapositional structure. The idea is to create a leap between the two parts, and to create an intuitive realization from what has been called an "internal comparison." These two parts sometimes create a contrast, sometime a comparison. Creating this two-part structure effectively can be the hardest part of writing a haiku, because it can be very difficult to avoid too obvious a connection between the two parts, yet also avoid too great a distance between them that becomes obscure and unclear. The haiku poet wants to come up with the perfect words to spark the emotions (not ideas) they wish to communicate. It doesn't have to be extremely severe; it can be anything from one color to another. In English, punctuation between the two lines can create that contrast, although this is not necessary provided that the grammar clearly indicates that a shift has occurred.
  • Haiku are based on the five senses. They are about things you can experience, not your interpretation or analysis of those things. To do this effectively, it is good to rely on sensory description, and to use mostly objective rather than subjective words.
  • Basho said that each haiku should be a thousand times on the tongue. It is also important to read good haiku, and not just translations from the Japanese but the best literary haiku being written in English. To learn haiku properly, it is important to take it beyond the superficial or even sometimes incorrect ways it has been taught in most grade schools. It is important to distinguish between pseudo-haiku that says whatever it wants in a 5-7-5 syllable pattern and literary haiku that adheres to the use of season words, a two-part juxtapositional structure, and primarily objective sensory imagery.

There are many other sites out there dealing with this poetic form, but let me present to you my first three attempts:

The manger now void
The innocents cry fading -
as the three subsist.

and,

The spring full moon yields
to the midday darkness gloom
when the Martyr dies

and finally,

Barren trees swing softly
As the cold breeze grows warmer-
the hermit rises.

Absolutely these can be better but hey, I’ll get there with practice. Other Haiku sites:

- http://www.ahapoetry.com/HAIKU.HTM

- http://www.toyomasu.com/haiku/

- http://haiku.cc.ehime-u.ac.jp/~shiki/Start-Writing.html

Monday, January 18, 2010

Address of the Holy Father Benedict XVI at the Synagogue of Rome

Folks, despite several reported “tensions” between the Catholic Church and the worldwide Jewish community, the recent visit of Pope Benedict XVI to Rome’s Great Synagogue was a success. His address, of course, was magisterial and you may read it all at Zenit.org. Here’s a photo:

Pope Benedict XVI speaks during his visit at Rome's main ...

Here’s an excerpt:

7. As Moses taught in the Shema (cf. Dt 6:5; Lev 19:34) - and as Jesus reaffirms in the Gospel (cf. Mk 12:19-31), all of the Commandments are summed up in the love of God and loving-kindness towards one's neighbour. This Rule urges Jews and Christians to exercise, in our time, a special generosity towards the poor, towards women and children, strangers, the sick, the weak and the needy. In the Jewish tradition there is a wonderful saying of the Fathers of Israel: "Simon the Just often said: The world is founded on three things: the Torah, worship, and acts of mercy" (Avoth 1:2). In exercising justice and mercy, Jews and Christians are called to announce and to bear witness to the coming Kingdom of the Most High, for which we pray and work in hope each day.

8. On this path we can walk together, aware of the differences that exist between us, but also aware of the fact that when we succeed in uniting our hearts and our hands in response to the Lord's call, his light comes closer and shines on all the peoples of the world. The progress made in the last forty years by the International Committee for Catholic-Jewish Relations and, in more recent years, by the Mixed Commission of the Chief Rabbinate of Israel and of the Holy See, are a sign of our common will to continue an open and sincere dialogue. Tomorrow here in Rome, in fact, the Mixed Commission will hold its ninth meeting, on "Catholic and Jewish Teaching on Creation and the Environment"; we wish them a profitable dialogue on such a timely and important theme.

9. Christians and Jews share to a great extent a common spiritual patrimony, they pray to the same Lord, they have the same roots, and yet they often remain unknown to each other. It is our duty, in response to God's call, to strive to keep open the space for dialogue, for reciprocal respect, for growth in friendship, for a common witness in the face of the challenges of our time, which invite us to cooperate for the good of humanity in this world created by God, the Omnipotent and Merciful.

Read it all here.

Let me again state my unconditional support to the Jewish-Catholic interfaith dialogue and to a sincere, charitable discussion of what we have in common and what draws us apart.

- More photos here.

CNN Video: Many Haitians' religious faith unshaken by earthquake

 

Read the accompanying text here.

Thomas Merton and Martin Luther King: Signs of the Apocalypse (Repost)

Thomas MertonFolks, since today we celebrate the memory of Martin Luther King, I wanted to share with you various entries Thomas Merton wrote in his journal in which he mentioned King. First, this entry dated May 16, 1961:
Reading Martin Luther King [Jr.] and the simple, moving story of the Montgomery Bus boycott. Especially interested not only in the main actions, but in the story of his own spiritual development. Certainly here is something Christian in the history of our time.
This other entry is dated June 1, 1963:
The Black Moslems, with hard, shining heads, with frowns, with muscles, drilling for self-defence, have ceased to look upon anything at all as funny. They are one of the few fanatical movements for which I am able to have the slightest respect.

But Martin Luther King – who is not fanatic at all – is perhaps one of the few really great Christians in America. His "Letter from the Birmingham Jail" is a terrific thing. It says "the churches" has failed the Negroes. In the end, that is what the Black Moslems are saying too. And there is truth in it…
On April 6, 1968, Merton wrote about the death of Martin Luther King:

So the murder of M.L. King – it lay on the top of the traveling car like an animal, a beast of the apocalypse. And it finally confirmed all the apprehensions – the feeling that 1968 is a beast of a year. That the things are finally, inexorably, spelling themselves out. Why? Are things happening because people in desperation want them to happen? Or do they have to happen? Is the human race self-destructive? Is the Christian message of love a pitiful delusion? Or must one just "love" in an impossible situation? And what sense can possibly be made by an authoritarian Church that comes out 100 years late with its official pronouncements?

Thomas Merton died later that same year. It can be said that both he and MLK were "signs of the apocalypse" for "a bear of a year." They were also signs of hope, reassuring signs that no matter how bad and dire a situation may look, we can overcome it with faith and determination and at times, martyrdom.

Different Men and Women

Fr. Nicolas Schwizer

When looking at the world today, we should ask ourselves: Why have Christians changed the world so little in more than 2,000 years? Why has the spirit of conquest, of apostles and first Christians been lost? Could it be because Christianity has been lived in a selfish and individualistic way? Something similar also happens with some Christian Shrines: they become places of refuge where the people revolve around their own problems…..where they hide from the demands of the world and life.

Our temples are not places of refuge but places from where God and Mary send us forth. They send us forth to renew our present culture and society…..to change the history of the Church and world.

Now, how can we collaborate with this grace? How can we contribute to the transformation of the world? I believe we have to begin by transforming our own small, personal world: our home, our family surroundings, the environment at work, neighbors, friends, groups, etc.

In general, it will not be about doing extraordinary things, but about fulfilling our daily duties well and with love. It will be about seeing these daily duties, no matter how monotonous and heavy they may be, in the light and service of the great mission because they are the contribution at that moment which God asks of us to build a new world.

We can also come out of our small world and help to change the large world which is our country: for example, politics, culture, means of communication, society. Many and great tasks await us.

Now, to be apt collaborators of God and the Virgin in the transformation of our world:

1. We must be childlike men and women. The child always says YES to the will of the Father. The child strives for a world worthy of the Father where brotherhood, justice, and peace reign. That openness and childlike availability before God is what allows new ways toward a new world to open because it is the attitude which leaves room for the paternal activity of God in history…..just as Christ did it.

Here it has to do with a mature childlikeness, proper to an adult child of the Father and corresponding to his work. It is the person who faces history confident in the Father and is therefore daring and creative. Let us remember that the greatness or the misery of our life is not measured by our abilities nor our limitations, but by the magnitude of the work to which we consecrate ourselves: “A hero is one who consecrates his/her life to something great,” Father Kentenich, Founder of the Schoenstatt Movement, would often say to us.

2. We must be different men and women. I think that we all become aware that this mission of transforming the world and creating a new world, converts us into different men and women who live in a different way from others. We have to act in a different way in marriage…..in family life…..in business and commerce…..in politics…..in the relationship with other men and women. In all of these areas we have to distinguish ourselves from the present society and its values.

The first Christians also had the audacity to be different, and therefore, created a new world…..a world impregnated with Christian values. To be different often means to appear crazy, just as the first Christians were thought to be crazy.

It also means to struggle against sin in all its forms, beginning with oneself, but also to struggle against the many situations of sin in the world which surrounds us. For that reason, the ancient Christians would say: “not without blood.” The Kingdom of God does not advance without blood, without sacrifice, without pain, without a struggle. The world is not transformed without blood, therefore, we have to dare to be different…..to appear crazy…..to strive against what is bad in ourselves – and thus live in advance the world of tomorrow.

Questions for reflection

1. Do I feel I have been sent to transform my environment?

2. As Christians, how are we different from others in our daily life?

Sunday, January 17, 2010

Second Sunday in Ordinary Time - Sunday of the Wedding at Cana

 

Click on the icon to enlarge it!

Today’s Gospel: John 2:1-11

1 On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there;

2 Jesus also was invited to the marriage, with his disciples.

3 When the wine failed, the mother of Jesus said to him, "They have no wine."

4 And Jesus said to her, "O woman, what have you to do with me? My hour has not yet come."

5 His mother said to the servants, "Do whatever he tells you."

6 Now six stone jars were standing there, for the Jewish rites of purification, each holding twenty or thirty gallons.

7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim.

8 He said to them, "Now draw some out, and take it to the steward of the feast." So they took it.

9 When the steward of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward of the feast called the bridegroom

10 and said to him, "Every man serves the good wine first; and when men have drunk freely, then the poor wine; but you have kept the good wine until now."

11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him.

Other Mass Readings

First Reading: Isaiah 62:1-5
Psalm: Psalm 96:1-3, 7-10
Second Reading: 1 Corinthians 12:4-11

Saturday, January 16, 2010

Book Review: “Brother Odd” by Dean Koontz

I had never read a Dean Koontz novel – may be some thrillers way back, can’t recall – but the attractive cover of this one got a hold of me and I bought it. Yes, the monk in the brown robe proved to be irresistible to me. The contents didn’t disappoint me.

Brother Odd is one in the “Odd Thomas” novel series, featuring a young man who has suffered untold loss and who is a sage at the tender age of 21, Odd Thomas. In this installment of the series, Thomas’ paranormal abilities – he can see dead people as well as a kind of “demon” that congregates in places that are about to witness death in a massive scale, not exactly a happy ability - take him to a Catholic monastery that is also home to an eccentric, world-famous physicist. This physicist, also a monk, has discovered a way to create things and even living beings out of nothing, utilizing a machine that amplifies his thoughts. But, in a plot element reminiscent of the 50’s cult-classic SciFi movie, Forbidden Planet, the scientist wasn’t counting on “the monsters of the id”. Havoc ensues.

This is a breezy, easy read. The characters are simple and uncomplicated, but not shallow. You can read this in a rainy weekend. I do find Odd Thomas, however, a little “odd” in terms of his character and maturity, but maybe that’s why he’s named “Odd”. The monastic life is presented in very general terms – nothing of the “go deep” we find in, for example, Umberto Eco’s The Name of the Rose, where the monastic day establishes the pace of the plot, but more as a background for Odd’s sleuthing and the scientist’s deconstruction. The setup for the monastic characters is positive and respectful, but mostly impressionistic.

Oh, and there’s also a “holy dog”. Koontz, as you probably know, adored a particular Golden Retriever that had since passed over the rainbow bridge – that means, the doggie is “dead” – and pays homage to him in this and many other of his novels. I truly like how he paints dogs and captures their different moods and reactions.

Elvis and Frank Sinatra also appear – literally. The paranormal appears in right quantities without becoming occultic, or just for effect. In fact, I wonder if this kind of perceptions really exist and if actual people are endowed with them.

Odd Thomas is not religious, but he’s somehow “spiritual”. Catholicism is in the background but you don’t get a real sense that Odd Thomas is Catholic. That’s because Koontz " sees the Church as English writer and Roman Catholic convert G.K. Chesterton did. Koontz notes that spirituality has always been part of his books, as are grace and our struggle as fallen souls, but he ‘never get[s] on a soapbox’. (Source) For us Catholic readers this is a great plus. Koontz is no Dan Brown.

There’s another thing that makes me feel an affinity to Koontz and that’s his birthplace in Everett, Pennsylvania. That’s very close to where I hang my hat in the Laurel Heights of the Alleghenies. It’s a personal connection of the geographical sort.

I recommend the book. Great read, instructive, exciting, and peaceful.

Safe Charities to Donate to Benefit Haitian Earthquake Victims

American Red Cross
redcross.org
800-HELP-NOW
Donations can be made online or $10 donations can be made by texting "HAITI" to 90999.

CARE
https://my.care.org/
800-422-7385
Donations can be made online.

Catholic Relief Services
crs.org
877-HELP-CRS

World Vision
worldvision.org
888-56-CHILD

YELE Haiti Foundation
yele.org
212-352-0552
Haitian musician Wyclef Jean's foundation is accepting online donations.

AmeriCares
americares.org
800-486-4357

UNICEF
unicefusa.org
800-4-UNICEF

International Rescue Committee
theirc.org/crisis-haiti
877-REFUGEE
$5 donations can also be made by texting "HAITI" to 25383

Doctors Without Borders
doctorswithoutborders.org
888-392-0392

Partners in Health
pih.org
617-432-5298

CONCERN WORLDWIDE US
concernusa.org
104 E. 40th St., # 903
New York, NY 10016
212 557 8000
800 59-CONCERN
concernusa.org/HaitiAppeal

Clinton Bush Haiti Fund
clintonbushhaitifund.org/

Source: http://www.time.com/time/world/article/0,8599,1953454,00.html#ixzz0cnphw3wv

Friday, January 15, 2010

Latin Rite Prayer for the Blessing of Icons

Priest: Blessed is our God always, both now and ever, and unto ages of ages:

Server: Amen.

Priest: Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us.

Priest: O Lord our God, Who created us after Your own image and likeness; Who redeems us from our former corruption of the ancient curse through Your man-befriending Christ, Who took upon Himself the form of a servant and became man; Who having taken upon Himself our likeness remade Your Saints of the first dispensation, and through Whom also we are refashioned in the image of Your pure blessedness; Your Saints we venerate as being in Your image and likeness, and we adore and glorify You as our Creator; Wherefore we pray You, send forth Your blessing upon this Icon, and with the sprinkling of hallowed water.

Bless and make holy this icon untoYour glory, in honor and remembrance of Your Saint (N) [or, Mother of God]; And grant that this sanctification will be to all who venerate this icon of Saint (N) [or, Mother of God], and send up their prayer unto You standing before it;

Through the grace and bounties and love of Your Only-Begotten Son, with Whom You are blessed together with Your All-Holy, Good and Life-creating Spirit; both now and ever, and unto ages of ages.

Server: Amen.

Sprinkling cross fashion the icon with holy water, he says:

Hallowed and blessed is this icon of St. (N) [or, Mother of God], by the Grace of the Holy Spirit, through the sprinkling of Holy Water: in the Name of the Father (+), and of the Son and of the Holy Spirit: (+), Amen.

Priest: Let us pray to the Lord.

Server: Kyrie eleison.

Priest: O God our Savior, Who did deign to enter under the roof of Zacchaeus, unto salvation of the same and of all that were in the house; Do you, the same Lord, keep safe also from harm them who now desire to dwell here, And who, together with us unworthy ones, do offer unto You prayer and supplication: Bless this (+) their home and dwelling, and preserve their life free from all adversity; For unto You are due all glory, honor and worship, as also unto Your Eternal Father, and Your All Holy, Good and life-creating Spirit; both now and ever, and unto ages of ages:

Server: Amen.

- Hat-tip to priest candidate Paul A. Zalonski, blogger at Communio.

A Prayer for the People of Haiti


Out of the depths we cry to You, O God.

We cry to You for our Haitian sisters and brothers.

We thank You for upholding them in their suffering.

Give them continuing strength and comfort.

Give us love and courage to stand with them and work with them as they struggle for justice and freedom.

Keep us committed to the truth and empower us with Your Spirit of love;
- a love that always sees possibilities for peace founded on justice;

- a love that seeks justice without vengeance and retaliation;

- a love that reaches out to enemies, as Jesus taught us.
O Lespri Sen desaan sou nou; nou gen youn misyon pou Ayiti.

(O Holy Spirit descend on us; we have a mission for Haiti.)

Amen.
Hat-tip to Helen at Catholic Seeking.

Thursday, January 14, 2010

Text to Help Haiti through the American Red Cross

Folks, this from the American Red Cross website:
The public can also help by texting “Haiti” to 90999 to send a $10 donation to the Red Cross, through an effort backed by the U.S. State Department. Funds will go to support American Red Cross relief efforts in Haiti.
This is the least we could do. Let's do it! Why?
31 And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. 32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on his left. 34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:

36 Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me. 37 Then shall the just answer him, saying: Lord, when did we see thee hungry, and fed thee; thirsty, and gave thee drink? 38 And when did we see thee a stranger, and took thee in? or naked, and covered thee? 39 Or when did we see thee sick or in prison, and came to thee? 40 And the king answering, shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
(St. Matthew 25:31-40, Douay-Rheims)
The Master commands!

Wednesday, January 13, 2010

Zenit Interviews Jesuit Father David Neuhaus, on Hebrew Catholicism in Israel

Folks, another post on our cycle of Judaism and Catholicism, this one an interview of Jesuit Father David Neuhaus, patriarchal vicar of Hebrew-speaking Catholics in Israel. Here's an excerpt:
Praying in Hebrew, living Catholicism in Hebrew, living as a Catholic minority within a Jewish society is all a very new reality for the Church. The pioneers before us put an enormous amount of work into translating the liturgy, developing sacred music in Hebrew, creating a Christian theological vocabulary in Hebrew, and starting to build a Christian presence of reconciliation and mutual familiarity within the Jewish society.

Since those first years, the number of our faithful has decreased, not only because of emigration, but rather because of assimilation. The new generation of Hebrew-speaking Israeli Catholics tends to settle into the secular Jewish society. We do not have educational institutions or institutions of any other kind. Our very small communities do not create a social environment for our young people, who tend to marry Jews and who very often convert to Judaism in order to get married. Our greatest challenge today is to try to transmit the faith to the new generation, for them to find in it not only a matter of interest but also a support for their everyday life.

For the last 20 years or so, these communities have benefitted from the arrival of immigrants from the former Soviet Union. These hundreds of thousands of Russian speakers included dozens of thousands of Christians and, among these, some Catholics. Nowadays, we also have an apostolate in Russian, but the children of these immigrants very soon became Hebrew-speaking, and now the great challenge is to preserve the Christian faith of these children and to prepare them for life within a Jewish, Hebrew-speaking society in Israel.
Read it all here.

Commentary. This is all part of what I believe is an ongoing convergence in the Church between Catholics of Gentile and Jewish origin that, consciously or unconsciously, are effecting a reconciliation between our peoples in a Hebrew-speaking Catholic Church.

Father Neuhaus says as much: "Perhaps it is an eschatological sign, a promise of peace and reconciliation that we are present in this episcopal conference, because we believe with all our heart that “He is the peace between us, and has made the two into one entity and broken down the barrier which used to keep them apart, by destroying in his own person the hostility” (Ephesians 2, 14)."

Amen to that. I hope so, in Jesus' Name, Amen.

- Visit the web site of the Hebrew Speaking Vicariate in Israel (H.S.V.I.), a part of the Latin Patriarchate of Jerusalem.

Tuesday, January 12, 2010

Haiti needs our help!

Folks, as most of you know by now, a powerful earthquake shook Haiti earlier today. I ask for your material and spiritual assistance to that impoverished country. Let us pray for all Haitians, for all the victims and casualties and for a material and spiritual rebirth in that country. If you wish to contribute, please contact:
  • American Red Cross

  • Catholic Relief Services

  • Caritas Haiti
  • Wing Of An Active San Francisco Catholic Parish Church Turned Into An “Art Gallery”

    Pagan art displayed therein solely for its “esthetic value”

    Folks, a reader kindly forwarded to me the following article by Gibbons Cooney for the California Catholic Daily, asking also for my comments. The article is entitled Church or Museum? and I think it’s worth to be read in its entirety:

    Church or museum?

    USF’s St. Ignatius Church has replaced confessionals to make room for art gallery

    By Gibbons Cooney
    Special to California Catholic Daily

    On November 3, 2008, the online newsletter of the Jesuit California province announced the opening of an art gallery in the eastern alcove of St. Ignatius Church in San Francisco.

    Said the newsletter, “St. Ignatius Church, a Jesuit parish in San Francisco, celebrated the opening of its new Manresa Gallery on September 18. Formed by four interior alcoves, which previously housed confessional boxes, the gallery is a permanent testament to St. Ignatius of Loyola’s Composition of Place… In keeping with Ignatius’ understanding that his Constitutions or governing rules for Jesuits would include old principles and new ones, the gallery’s philosophy is to include both traditional religious works and contemporary art in a series of changing exhibitions. Commissioned pieces will enhance the dialogue that take places on a larger scale within the ritual space of the church. Manresa Gallery is open on Sundays from 2 to 5 p.m. and by appointment.” The article was written by James R. Blaettler, S.J., Associate Pastor of St. Ignatius.

    A few weeks ago, I decided to go to St. Ignatius to take a look for myself. While the museum was closed, I was able to look through the windows to get a glimpse of what’s inside. It was a surprising experience to find an art gallery inside a Catholic Church. It became even stranger when the art displayed was not Christian, but pagan.

    The current exhibition is “The Arts of Java and Bali: Objects of Belief, Ritual and Performance.” One of the pieces in the show is an hermaphroditic wooden figurine, with female breasts and a male erection. Another is a hairy demonic figure with a women’s face protruding from its mouth. Another is a brightly colored, scaled, demonic figure.

    If a Catholic (or a pagan for that matter) ignores for a moment the impropriety of introducing pagan ritual objects into a Catholic church and instead considers that the church has removed its confessionals, which were an integral part of the original plan of the church both architecturally and sacramentally, and replaced them with an art gallery, the experience becomes stranger still.

    As Fr. Blaettler said, the motivation was to “enhance the dialogue that take places on a larger scale within the ritual space of the church.” Those at St. Ignatius who replaced the confessionals might argue that they are showing respect for other cultures by installing the gallery. If so, I think they are wrong. The prevalence of the art gallery, a place where man-made objects are considered under their aesthetic aspect alone, is a recent Western phenomenon. Reducing the “Objects of Belief, Ritual and Performance” into aesthetic objects by placing them in a gallery is, as they say at USF, cultural imperialism.

    And, of course, they showed no respect whatsoever for the culture that built St. Ignatius Church -- a culture to whom sacramental confession, and confessionals (not “confessional boxes”) were a basic fact of religious life. Ironically, the reduction of the Balinese and Javanese artworks into aesthetic objects “de-sacramentalizes” them just as much as the gallery de-sacramentalizes the church.

    It is impossible for me to believe that a good Catholic like St. Ignatius meant his Constitutions to be used as a justification for removing confessionals from a Catholic Church, to be replaced by an art gallery, which by its nature can have no sacramental function.

    The church does retain a single confessional, in the western alcove, but in its isolation it too has the feeling of being “on display” -- not an object with a purpose, but a curiosity from another era, whose interest is mainly academic.

    Commentary. I agree with Mr. Cooney in so many words: this is a travesty, and with all due respect to Fr. Blaettler, turning Catholic sacred space into an art gallery to display items created to support a spirituality foreign to Catholic Christianity is a violation of the purposes, means, and ends of Catholic architecture, church decor, liturgical tone, and artistic tradition dating centuries. Destroying a space clearly meant to reconcile sinners and replacing it with a secular art gallery violates the very purpose of a Catholic church building: to draw others to Christ.

    The US Catholic Bishops’ published in the year 2000 very clear guidelines governing the design, purpose, appointment, and ends of Catholic art and architecture in a document entitiled Built of Living Stones: Art, Architecture, and Worship. The following quotes are relevant to this discussion:

    The Church Building
    § 16 §    Just as the term Church refers to the living temple, God's People, the term church also has been used to describe "the building in which the Christian community gathers to hear the word of God, to pray together, to receive the sacraments, and celebrate the eucharist."13 That building is both the house of God on earth (domus Dei) and a house fit for the prayers of the saints (domus ecclesiae). Such a house of prayer must be expressive of the presence of God and suited for the celebration of the sacrifice of Christ, as well as reflective of the community that celebrates there.

    § 17 §    The church is the proper place for the liturgical prayer of the parish community, especially the celebration of the Eucharist on Sunday. It is also the privileged place for adoration of the Blessed Sacrament and reservation of the Eucharist for Communion for the sick. Whenever communities have built houses for worship, the design of the building has been of critical importance.14 Churches are never "simply gathering spaces but signify and make visible the Church living in [a particular] place, the dwelling of God" among us, now "reconciled and united in Christ."15 As such, the building itself becomes "a sign of the pilgrim Church on earth and reflects the Church dwelling in heaven."16 Every church building is a gathering place for the assembly, a resting place, a place of encounter with God, as well as a point of departure on the Church's unfinished journey toward the reign of God.

    § 18 §    Churches, therefore, must be places "suited to sacred celebrations," "dignified," and beautiful.17 Their suitability for worship is determined by their ability through the architectural design of space and the application of artistic gifts to embody God's initiative and the community's faithful response. Church buildings and the religious artworks that beautify them are forms of worship themselves and both inspire and reflect the prayer of the community as well as the inner life of grace.18 Conversely, church buildings and religious artifacts that are trivial, contrived, or lack beauty can detract from the community's liturgy. Architecture and art become the joint work of the Holy Spirit and the local community, that of preparing human hearts to receive God's word and to enter more fully into communion with God.19

    The Gathering Space or Narthex
    § 95 §    The narthex is a place of welcome—a threshold space between the congregation's space and the outside environment. In the early days of the Church, it was a "waiting area" for catechumens and penitents. Today it serves as gathering space as well as the entrance and exit to the building. The gathering space helps believers to make the transition from everyday life to the celebration of the liturgy, and after the liturgy, it helps them return to daily life to live out the mystery that has been celebrated. In the gathering space, people come together to move in procession and to prepare for the celebration of the liturgy. It is in the gathering space that many important liturgical moments occur: men and women participate in the Rite of Becoming a Catechumen as they move towards later, full initiation into the Church; parents, godparents, and infants are greeted for the celebration of baptism; and Christians are greeted for the last time as their mortal remains are received into the church building for the celebration of the funeral rites.

    § 96 §    In addition to its religious functions, the gathering space may provide access to the vesting sacristy, rooms for choir rehearsal, storage areas, restrooms, and rooms for ushers and their equipment. Adequate space for other gatherings will be an important consideration in planning the narthex and other adjoining areas.

    § 97 §    The doors to the church have both practical and symbolic significance. They function as the secure, steady symbol of Christ, "the Good Shepherd and "the door through which those who follow him enter and are safe [as they] go in and go out."122 In construction, design, and decoration, they have the ability to remind people of Christ's presence as the Way that leads to the Father.123 Practically, of course, they secure the building from the weather and exterior dangers, expressing by their solid strength the safe harbor that lies within. The appearance and height of the church doors reflect their dignity and address practical considerations such as the accommodation of the processional cross or banners.

    The Rite of Penance or Reconciliation
    § 103 §    In the sacrament of penance, God forgives sins and restores broken relationships through the ministry of the Church. The Rite of Penance does not describe the place for the celebration of the sacrament except to say that it be in the space "prescribed by law."124 The Code of Canon Law designates a church or an oratory as "the proper place" for the celebration of the sacrament of penance125 and requires a screen or fixed grille between penitent and confessor to insure the anonymity of those who wish it.126 Canon 964 further directs conferences of bishops to issue more specific norms. The bishops of the United States have directed that the place for sacramental confession be visible and accessible, that it contain a fixed grille, and that it allow for confession face-to-face for those who wish to do so.127

    § 104 §    By its design, furnishings, and location within the church building, the place for reconciliation can assist penitents on the path to contrition and sorrow for sin and to proclaim their reconciliation with God and the community of faith.

    § 105 §    In planning the reconciliation area, parishes will want to provide for a sound-proof place with a chair for the priest and a kneeler and chair for the penitent. Since the rite includes the reading of Scripture, the space should also include a bible.128 Appropriate artwork, a crucifix symbolic of Christ's victory over sin and death, icons or images reflective of baptism and the Eucharist, or Scriptural images of God's reconciling love help to enhance the atmosphere of prayer. Warm, inviting lighting welcomes penitents who seek God's help and some form of amplification as well as braille signs can aid those with hearing or visual disabilities. Additional rooms or spaces will be needed as confessional areas for communal celebrations of penance, especially in Advent and Lent.

    Turning formerly Catholic consecrated space into a museum clearly violates the spirit and the letter of the liturgical norms current in the United States. I have no objections to Fr. Blaettler turning a wing of his parish hall into an art gallery. However, turning penitential space within a Catholic temple into a place where pagan idols are displayed “solely for their esthetic value” smacks of sacrilege and it is scandalous to Catholic piety.

    I encourage the Catholic faithful of St. Ignatius Church in San Francisco to respectfully approach Fr. Charles R. Gagan, S.J., their pastor, humbly following the spirit and the letter of Canon 212 of the 1983 Code of Canon Law, and request the removal of the art gallery from the church and into a side building and to restore the sacred space to its original purpose. Failing that, the Catholic faithful have the right to respectfully ask for redress from the local ordinary, the Most Reverend George H. Niederauer, Archbishop of San Francisco.

    It breaks my heart when I have to make these kinds of appeals to men who are clearly my superiors in the spiritual life. Nevertheless, we have sacrificed too much to the Shibboleth of political correctness and “cultural sensitivity” while undermining and destroying our own heritage in some sort of self-hating stupor. This is wrong, and it shouldn’t have happened. The guidelines are clear.

    Monday, January 11, 2010

    Christianity Today: When Atheists Believe

    Folks, great piece by Chuck Colson published last October in Christianity Today which I think you should all read: When Atheists Believe. Here’s an excerpt:

    In recent years Great Britain's chief export to the U.S. has been a payload of books by atheist authors such as evolutionary biologist Richard Dawkins and literary critic Christopher Hitchens. They contend that faith is irrational in the face of modern science. Other prominent British atheists seem to be having second thoughts. Is there some revival sweeping England? No; they are examining the rationality of Christianity, the very beliefs Dawkins and others are so profitably engaging, but are coming to opposite conclusions.

    Well-known scholar Antony Flew was the first, saying he had to go "where the evidence [led]." Evolutionary theory, he concluded, has no reasonable explanation for the origin of life. When I met with Flew in Oxford, he told me that while he had not come to believe in the biblical God, he had concluded that atheism is not logically sustainable.

    More recently, A. N. Wilson, once thought to be the next C. S. Lewis who then renounced his faith and spent years mocking Christianity, returned to faith. The reason, he said in an interview with New Statesman, was that atheists "are missing out on some very basic experiences of life." Listening to Bach and reading the works of religious authors, he realized that their worldview or "perception of life was deeper, wiser, and more rounded than my own."

    He noticed that the people who insist we are "simply anthropoid apes" cannot account for things as basic as language, love, and music. That, along with the "even stronger argument" of how the "Christian faith transforms individual lives," convinced Wilson that "the religion of the incarnation … is simply true."

    Please, continue reading here.

    First Week of Ordinary Time

    Folks, for those of you who pray the Liturgy of the Hours and use the four volume set published by Catholic Book Publishing, yesterday was the last day of Christmas Season and the First Sunday of Ordinary time. We're now on Volume III, First Week of the Psalter. Morning Prayer is on page 706. We should be on this volume until Wednesday, February 17, when we revert to Volume II for Lent. Wednesday, February 17 is Ash Wednesday.

    Pray without ceasing!

    Sunday, January 10, 2010

    We observe today the Solemnity of Theophany or the Baptism of Our Lord Jesus Christ

    Come, let us worship Christ, the beloved Son, in whom the Father is well pleased!

    From today's Office of Readings: A sermon by St. Gregory Nazianzen

    Festal Icon of the Theophany of Our Lord Jesus ChristChrist is bathed in light; let us also be bathed in light. Christ is baptised; let us also go down with him, and rise with him.

    John is baptising when Jesus draws near. Perhaps he comes to sanctify his baptiser; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water.

    The Baptist protests; Jesus insists. Then John says: I ought to be baptised by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptised by you: we should also add, “and for you”, for John is to be baptised in blood, washed clean like Peter, not only by the washing of his feet.

    Jesus rises from the waters; the world rises with him. The heavens like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God.

    Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen.

    Hymns of the Feast from the Greek Festal Menaion

    Apolytikion: (First Tone)

    Lord, when You were baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father gave witness to You, calling You Beloved; and the Spirit, in the form of a dove, confirmed the certainty of His words. Glory to You, Christ our God, who appeared and enlightened the world.

    Kontakion: (Fourth Tone)

    Today You appeared to the world, and Your light, O Lord, has left its mark upon us as in fuller understanding we sing to You: “You came, You were made manifest, the unapproachable light.”

    From the Liturgy of the Hours: Morning Prayer Antiphons

    Antiphon 1: The Soldier baptizes his Kinf, the servant his Lord, John his Savior; the waters of Jordan tremble, a dove hovers as a sign of witness, and the voice of the Father is heard: This is my Son.

    Antiphon 2: Springs of water were made holy as Christ revealed his glory to the world. Draw water from the fountain of the Savior, for Christ our God has hallowed all creation.

    Antiphon 3: You burned away man's guilt by fore and the Holy Spirit. We give praise to you, Our God and Redeemer.

    Gospel Canticle Antiphon: Christ is baptized, the world is made holy, he has taken away our sins. We shall be purified by water and the Holy Spirit.

    Mass Readings

    First Reading: Isaiah 42:1-4, 6-7
    Psalm: Psalm 29:1-4, 3, 9-10
    Second Reading: Acts 10: 34-38
    Gospel: Mark 1:7-11