Category Archives: Faith

¿Hispano como yo?

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On prominent display at All Good Books.

Over the weekend, my wife and I were browsing at All Good Books in Five Points — which you should definitely visit often, because Good Books are the only kind you find there — and ran across the volume you see above: America, América, by Greg Grandin.

From the jacket blurb:

The story of how the United States’ identity was formed is almost invariably told by looking east to Europe. But as Greg Grandin vividly demonstrates, the nation’s unique sense of itself was in fact forged facing south toward Latin America. In turn, Latin America developed its own identity in struggle with the looming colossus to the north. In this stunningly original reinterpretation of the New World, Grandin reveals how North and South emerged from a constant, turbulent engagement with each other…

Intriguing. Given my background, I want to read this book. I’ll put it on my Gimme List for Father’s Day, etc. I know many of the ways influence has flowed from the U.S. to the South, but I’m very interesting to see how he backs up the claim that it flows strongly the other way.

Since I lived in Ecuador longer than in any other one place in my childhood, Latin America had a huge effect in forming me. But I’ve been looking around me ever since, and the lack of consciousness of the rest of the hemisphere that I see in my fellow gringos continues to shock, after all these years. And of course, the foolishness that led to the results in our recent election has sunk us as a nation to new depths in that regard.

But until I read it, I can’t say much about the book. It reminds me, however, of something else I’ve been meaning to mention: Our new American pope — who was born in Chicago, to be sure, but has spent so much of his adult life in Peru — even to the point of dual citizenship. (Which I suppose drives the MAGA types who claim to be Catholic nuts. I mean the people who complained that he spoke no English in his first papal greeting.)

No doubt, Pope Leo XIV spent way more time in Peru than I spent in Ecuador. But hey, those were adult years. Kid years are like dog years, if not more so. A year is like an eon. Although I thoroughly enjoyed my time there, those two years, four-and-a-half months (from the ages of 9-11) seemed far longer than any one of the recent decades of my life.

You can tell as soon as he opens his mouth — in Spanish, that is. Also, when it comes to knowing a place and a people, I’m sure his time as a shepherd in Peru gave him an exponentially greater understanding and affinity than I gained goofing around in the streets of Guayaquil.

But still, I feel an affinity. Sort of the way I did with both John McCain and Barack Obama in 2008. I wrote columns about that at the time (and ahem, I headlined the one about Obama “Barack Like Me,” a not-so-subtle literary reference that I have played upon again above).

He’s my kinda pope, so far. He’s also my kind of American — the kind who can think in languages other than English (alas, my own Spanish is in sad shape today), and cares about the rest of the world. This is the kind of leader the Church needs. It’s also the kind of leader America needs, more desperately than at any time in our chauvinistic history. I look forward to him being able to influence the course of events back in his own native country, which is no longer what it was when he and I were kids.

Of course, the parallels with Pope Francis are enormously sharper than any shared characteristics I can claim. Leo is an American who spent his ministry until recently in Peru. He was elevated to cardinal, and carefully placed in a pivotal position) by a son of Italian immigrants who spent his pre-papal life in Argentina.

My man Joe Biden failed rather spectacularly to set up some other sane, qualified person with the electoral appeal to succeed him. And as much as I love Joe, that’s what got us into our current disastrous predicament. (All I can say in Joe’s defense is that the Church offered more material to work with than the Democratic Party has lately.)

It appears that Francis succeeded just as spectacularly, setting up a seemingly ideal successor — who (while it remains to be seen for sure) seems to be like him in more meaningful ways than coming from South America. I pray that impression proves to be accurate.

Of course, Francis didn’t do it alone. I told y’all, during that brief hour or two between the white smoke and learning the new pope’s identity, that I was “trusting the Holy Spirit on this.”

I still am. And I’m very eager to see what happens next…

POSTSCRIPT:

Speaking of Black Like Me (parenthetically, several grafs above), when one applies the “one-drop” rule, Leo is also our first black pope. Well, I can’t claim to touch him in that category. Ancestry keeps going back and forth on just how Scottish I am, but it never wavers on the idea of me being totally, unforgiveably, European.

(Mind you, 23andMe says I’m .1 percent Somali. And Helix — the service MUSC used to analyze my DNA — has somehow discovered I am .3 East Asian! “Austronesian-Filipino,” to be exact. But as a white boy who routinely shifts by 10 or 20 percent on Scottishness, depending on how Ancestry is reading the data that day, I suspect those tiny fractions are well within the margin of error. I will make no extragagant claims to possessing “color.”)

The Holy Father just keeps getting more cosmopolitan every moment! Especially since that part of his heritage came through New Orleans, the most cosmopolitan place I ever lived (that was right after Ecuador).

This is great, and very much as it should be. Remember above when I referred to “the MAGA types who claim to be Catholic?” I put it that way because “catholic” most assuredly does not mean “America First,” or America Only.

It means “universal.” And that’s what the Church, and all believers, must be…

WHITE SMOKE!

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Congratulations to my diocese — as far as I’m concerned, Bishop Jacques Fabre-Jeune just scooped the world. I received first a text, then an email, from his office without having heard a word ere that.

Which is a bit surprising. I must have turned off more notifications from news sources than I thought.

Anyway, I then looked, and sure enough:

So now, everybody can pack up and go home, and stop trying so hard to predict who the new pope is. Or at least, they can when we actually know who he is.

I don’t remember this kind of blanket coverage in the past — when we lost John Paul II, or when Benedict retired. It has seemed, well, unseemly.

Some things should be done in private, without the jostling elbows of the world intruding. This is one of those things.

That may sound odd coming from an old newspaperman, but I’m also a (sort of, dating to my conversion in 1981) old Catholic. And I’ve got this archaic thing of trusting the Holy Spirit on this.

Oh, I may complain now and again about the new Holy Father — hey, no mortal is perfect — but I assure you I’m quite at peace on this as we receive the news…

Francis, who did not seek to be great, but was

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Peggy Noonan dubbed John Paul II “John Paul the Great,” and who can argue with that? Not I. He certainly fit the description.

From the beginning, Jorge Mario Bergoglio did not seek to be great, in the coarser senses of the term. He signaled that by the first thing he did after his surprise election as pope — deciding to be the first pontiff in our time named “Francis,” after the man who chose a life of poverty, becoming a plain-robed itinerant preacher, a beggar in a time of particularly worldly clericalism.

If you wish to be a cynic (and too many do), you can call Pope Francis’ gestures — living outside the imperial quarters reserved for the pope, riding in a Ford Focus instead of a limo, saying “Who am I to judge?” — a theatrical form of PR if you like. The point, though, is that he chose to display thoughts and behavior consistent with being, first and foremost, a follower of the carpenter from Nazareth.

From the moment he came out on that balcony and said “Buon giorno” to the crowd, he was humble. He was kind. He bestowed his blessings and his love upon the poor, the suffering, the marginalized. He lived the Great Commandment: He loved God with all his heart, soul, mind and strength, and he loved his neighbor as himself. Or more than himself.

He lived his life as an example, one that the world in our time sorely needed, and still needs. And as our pope, he expected us to do the same.

And now, as badly as we need him, he’s gone.

There’s a lot of simplistic conjecture about whether his successor will be a liberal or conservative — reducing the choice of a Supreme Pontiff to the same gross, ones-and-zeroes foolishness that we allow to destroy our politics in this century.

As I grew to love Francis, I listened to those who deprecated him from both the “right” and the “left” — the kind of Catholics who would vote for Trump, and the Culture Warriors who kept saying he didn’t go “far enough,” as though his purpose was to please them by granting all their fondest wishes.

All of them helped me see that this good man was my kind of pope. And we need another just like him — except maybe younger, so he can stay with us longer.

So what else have you got?

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My brother-in-law checking over the Nativity in 2019.

A brief Easter reflection. And no, it’s not too late. The Easter Season just started Sunday, and lasts until June 8…

My wife told me this one yesterday. Her youngest brother has had the same Nativity set on his lawn every Christmas season of his life — first at his parents’ home growing up, now at his own. It consists of several hollow plastic figures that I think were once lit from within, but are now illuminated with a spotlight. It’s getting a bit worn out — Mary had to be replaced a year or so ago — but it’s still something everybody in the family looks forward to, especially the kids.

His boys are grown now, and he has no grandchildren yet, so he’s been letting his older brothers’ grandchildren — who are all in the Memphis area — take turns each year with the honor of placing the baby Jesus on the manger.

This past season it was the year for the younger grandson of his oldest brother (whom we lost in 2020). Unfortunately, he didn’t get to do it on account of illness, from which he has fully recovered.

Time has passed, and the boy has gotten older — he turned 5 last month — but he hasn’t forgotten missing out.

So on Sunday, he approached his uncle and reminded him he had not gotten his chance to place the baby in the crèche. And he asked whether he could do it now.

My brother-in-law said well, no. The Nativity had been put away, because it was a Christmas/Epiphany thing. And now, it’s Easter.

So the boy thought for a moment, and tried a different angle. He asked:

“Well, have you got a tomb?”

Good for you for trying, Jeannie Gaffigan!

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Here’s another thing Brad’s been doing (for the last few days, at least) instead of blogging: Trying to get through all that email that has been piling up since we went to Europe last summer.

In fits an starts the last week or so, I’ve managed to get back to Nov. 1. Which is like digging back a thousand years — to a time when at least a few people in our country could still think straight, and a decent human being who was not trying to destroy human civilization was president of the United States.

And that’s how I ran into this piece in America magazine by Jeannie Gaffigan. Y’all remember Jeannie. I wrote, with enthusiastic approval, about a previous column of hers back in 2020. Here’s a snippet from that earlier Gaffigan column:

As much as some of my well-intended fellow Catholics will hate to hear this, it is crystal clear to me that the right thing to do is vote for Joe Biden. I believe it will be impossible to tackle these other issues with a president who is working overtime to sow division and hatred in this county through insults, intimidation, fear and blatant racism. This venomous “us against them” mentality is trickling down, seeping into our churches and poisoning our pulpits. To a culture of life, vipers are deadly….

Amen, amen, amen!, said I.

Of course, Jeannie had more to work with at that time — our fellow Catholic Joe Biden, the only qualified candidate to run for our nation’s highest office in the last two election cycles. And, of course, the aforementioned decent human being, which is probably his most defining characteristic.

Jeannie Gaffigan

But Joe had been hounded into doing something I’d thought he would never do: he quit. Up until then, he was willing to spend his last breath struggling to save our country, and doing a fine job of it. But it became too hard for him to focus on the mission when the whole country — including people who should know better — were screaming “QUIT, JOE, QUIT!!!” 24 hours a day.

This put Jeannie, and me, and many others, into the uncomfortable position of urging people to vote for Kamala Harris, who tried hard — you’ve gotta give her that — but was still what she had been in 2020: unready. (And I don’t use that term lightly.)

The only advantage Kamala Harris — and those who would advance her bid — had was that her opponent was Donald Trump, for whom no one could possibly justify voting. And no one did. Justification was something these folks didn’t even attempt. Having gone substantially madder since 2020, they just voted for him anyway.

They ignored Jeannie. They ignored me, too, but I have no room to complain, because now we see that I also ignored Jeannie.

But not intentionally. Anyway, in case America will let you read it, here’s her column of Nov. 1. And if the Jesuits are wanting you to subscribe, here’s an excerpt:

An appeal to the moms out there: If you think parenting temper-tantrum toddlers or rebellious teenagers is nearly impossible, try letting them run your government! What would that look like? It’s a chilling thought but one that we can’t afford to ignore…

Amen again. And right now, a bunch of people on Wall Street who may have ignored you and me in November are now seeing exactly what you were talking about…

Some thoughts on God from the NYT

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So did all of you survive the latest War on Christmas (which I suppose ended with Epiphany a few days ago)? I hope so.

Do the alarmists who go on an aggressive “Merry Christmas” offensive each year have a point about the onward march of secularism in our society? Of course they do. It’s been spreading wildly since what practitioners are pleased to call the “Enlightenment.”

But sometimes the warriors are a bit off with some of their assumptions. For instance, many Defenders of Our Faith As They Understand It would probably tell you that The New York Times is practically the Seal Team Six of the secularist aggression, second only to Starbucks in its zeal to wipe out all mentions of God.

And sure, the best newspaper (not necessarily my favorite, but probably the one that does the best overall job with its considerable resources) in such a growingly secular society as ours will include all sorts of views, including those of mockers of the Almighty. Good papers do that.

But since (I suppose) relatively few faithful Defenders actually subscribe to the paper, most of them probably missed something I saw, and was impressed by over the Holidays (oops, there I go being, if not secular, inclusive…).

Several opinion columnists — including some of my favorites — undertook to celebrate the season by reflecting seriously, thoughtfully and respectfully on holy matters.

I didn’t make a study of it at the time, and I can’t tell you how many writers did this, or whether it was a group project or something each was inspired on his own to write. But I enjoyed them all.

Two were written by folks who make enough of a habit of writing on faith that there was no surprise at all about it. They were Ross Douthat and David Brooks. I enjoyed their pieces, as I usually do, but there was less in them that I hadn’t read before. They’re still worth reading, though, especially if you don’t read them all the time. Douthat’s piece was headlined “Religion Has Been in Decline. This Christmas Seems Different.” Brooks’ was “The Shock of Faith: It’s Nothing Like I Thought It Would Be.”

But the ones that really impressed me were by Nicholas Kristof, one of my favorite liberal columnists, and David French, an evangelical conservative with whom I am less familiar.

Let’s look first at the French column, “What if Our Democracy Can’t Survive Without Christianity?”

Some of our more reflexive “liberals” are already bristling at that headline, saying Just like an evangelical to come up with something like that! But the thing is, he’s right, and he’s not the only one saying it here. In fact, this is less a “column” and more a transcript of a dialogue French had with his friend Jonathan Rauch, described here as “a senior fellow at the Brookings Institution and an atheist.”

In fact, the conversation was inspired more by Rauch, who has an upcoming book that I now hope to read, titled “Cross Purposes: Christianity’s Broken Bargain With Democracy.”

That’s something French has been thinking about, too. As a real Christian conservative, unlike the many we see gathering around Donald Trump, he has been appalled at what he has seen the last few years and wondering why he himself had been unable to see it coming. As he puts it:

Now we’ve finished a third consecutive presidential election when evangelicals voted overwhelmingly for one of the most immoral and cruel men ever to run for president.

This experience taught me something: Sometimes critics outside a community can see the community more clearly in some ways than those who live inside. They can see its virtues, how it interacts with the rest of the public in ways that we would admire and want to emulate, and we can also see the flaws that can demonstrate moral failings….

So he turned to Rauch. And Rauch’s point, though he is an unbeliever, is that what our country really needs is for Christians to act like… Christians:

What really needs to happen to get our country on a better track is for Christianity not to become more secular or more liberal, but to become more like itself, to become more truly Christian.

I came to that for a few reasons, but one of them is knowing people like you and other Christians who showed me that the three fundamentals of Christianity map very well onto the three fundamentals of Madisonian liberalism. And one of those is don’t be afraid. No. 2 is be like Jesus. Imitate Jesus. And No. 3 is forgive each other. And those things are very much like how you run a constitutional republic.

I agree with both, as this is something I’ve been thinking about for years, and contemplating writing a book of my own about. In fact, I hope to rough that book out this year, if I possibly can. It’s something I want to write whether anyone is interested in publishing it or not.

I’ll tell you more when I actually get something written. Now, let’s move on to Kristof.

His piece is called “A Conversation About the Virgin Birth That Maybe Wasn’t,” and as you might guess from that, it is also less of a column and more of a transcript of a conversation. Kristof calls it “the latest in my occasional series of conversations about Christianity, aimed at bridging America’s God gulf.”

This conversation is with Elaine Pagels, whom Kristof describes as “a prominent professor of religion at Princeton University and an expert on the early church.” She also has a book coming out, which I’ve already put on my Amazon gift list. It’s called Miracles and Wonder.

This is one that will quite provocative to many Christians, including many of my fellow Catholics. Ms. Pagels points out that some of the Evangelists — Mark, for instance — don’t ever mention a Virgin Birth. And here’s the most provocative bit:

The most startling element of your book to me was that you cite evidence going back to the first and second centuries that some referred to Jesus as the son of a Roman soldier named Panthera…

It’s not that much of a shock to me because I’ve read about that before — and even, as Kristof and Ms. Pagels mention here, that the Roman soldier raped the woman we see as the Mother of God. That’s horrifically painful to contemplate, but when we have more time, I’ll explain to you why I would revere Mary just as much if such a shocking thing turned out to be true.

In other words, I believe in the Virgin Birth, in a way that might remind you of the way the young Jewish protagonist of the Philip Roth story “The Conversion of the Jews” does. But it’s not as central to my belief in God and Jesus and Mary as it is to a lot of my co-religionists.

What I try to focus on is what Jesus came to tell us all about what another atheist writer, Douglas Adams, facetiously referred to as “Life, the Universe and Everything.”

Which is what Kristof and the lady he’s talking with do as well. As she says,

A professor friend said to me: “I’m an atheist. How can you believe all that stuff?” First of all, as I see it, “believing all that stuff” is not the point. The Christian message, as I experienced it, was transformational. It encouraged me to treat other people well and opened up a world of imagination and wonder…

That’s putting it more mildly than I would. In other words, as Jesus explained, the two greatest commandments are as follows:

36“Teacher,* which commandment in the law is the greatest?” 37j He said to him,* “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. 38This is the greatest and the first commandment. 39k The second is like it:* You shall love your neighbor as yourself.

Or as French’s atheist friend put it, it’s about Christians acting like Christians — real ones.

And He did it with no mass (or social) communication

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If you’d come today
You could have reached a whole nation
Israel in 4 BC
Had no mass communication…

— Jesus Christ Superstar

After persusing the various papers I subscribe to this morning, and finding little to engage my interest, I turned to my daily (well, most days) Bible readings for the day, and this was in the Gospel:

“If I testify on my own behalf, my testimony is not true.
But there is another who testifies on my behalf,
and I know that the testimony he gives on my behalf is true.
You sent emissaries to John, and he testified to the truth.
I do not accept human testimony,
but I say this so that you may be saved.
He was a burning and shining lamp,
and for a while you were content to rejoice in his light.
But I have testimony greater than John’s….

And it occurred to me that it would be great to know a lot more than we do about John the Baptist. We know he was this highly countercultural dude who lived in the wilderness and wore camel fur and ate locusts and honey. And he baptized people, most famously Jesus himself. And he came to a horrible end on this Earth.

But that isn’t enough to fully explain how big a deal he was in his day. Or apparently was, anyway. To a lot of people who lived in that place and time, it seems like he was even a bigger deal than Jesus for awhile. I infer that from the fact that so often in the New Testament, Jesus is explained to people in terms of his relationship to John. There seems to be an assumption at times that the writer of the Gospel or epistle knows people knew about John, and uses him as a launching point. For instance, The Gospel of Mark starts with John.

It would be great to be able to read a biography of John that’s as in-depth and detailed as a modern book such as Ron Chernow’s Alexander Hamilton, or David McCullogh’s John Adams, or Edmund Morris’ Theodore Rex. And then go from there to fully grasping the foundation of Christianity.

But we can’t. The sources just don’t exist. And not just about John, but about any historical figure from before, say, Gutenberg came along. In fact, we should be grateful that we have more info on John that we do a lot of the more obscure Roman emperors.

Still, to a modern person, it’s frustrating. So we can all dig Judas’ complaint in “Superstar,” about Israel in 4 B.C. having no mass communication. Or even a printing press.

But you know what? That’s what makes Jesus more impressive. You don’t have to be a believer to grasp how awesome his achievement was. This rabbi from the boondocks took a local religion that was only embraced by this one tribe on the borders of an ancient empire, and made it into the dominant faith of the world (yes, Islam is big, but…). And he did it with word of mouth, for the first generation. That, and a few letters written by others.

Which, to me, is exactly the way God would do it. It’s more impressive (and certainly more dignified) than building a rep on “American Idol” and inspiring a billion tweets.

It’s sort of like the way I view evolution. I shake my head at all the arguments between creationists and Darwinists. Of COURSE evolution (and geology and cosmology and all that other stuff) is the way God would make the world. The abracadabra opening of Genesis is a great way to tell an allegory, but come on, people. Look at the sheer, gradual majesty of doing it through subtle changes over billions of years.

Anyway, that’s what I was thinking while doing today’s readings…

St. John the Baptist Preaching, c. 1665, by Mattia Preti

I miss the whited sepulchers

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Of course, ol’ St, Jerome would be unhappy that we’re not using his Latin version…

You know, I appreciate the efforts of various people to make Holy Scripture accessible to modern people. I do; it’s a noble motivation.

But sometimes it just leaves me flat, and I regret the poetry that has been lost.

Here is the opening of today’s Gospel reading, in the Catholic Church’s official New American Bible:

Jesus said,
“Woe to you, scribes and Pharisees, you hypocrites.
You are like whitewashed tombs, which appear beautiful on the outside,
but inside are full of dead men’s bones and every kind of filth.
Even so, on the outside you appear righteous,
but inside you are filled with hypocrisy and evildoing….

I’m not trying to make any theological point, much less a political one. In fact, as I suggested above, I suppose the correct theological point is to make the Word more accessible.

But it does bother me a little to imagine future generations missing out on the old wording. It survived to be a secular cliche because it had a certain power to it. You call somebody a “whited sepulcher,” and most people with even a modicum of cultural education will get it.

So for fun, and to gratify the esthetic part of the soul, here’s the old King James version (you know, the Protestant version):

Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.

Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity…

Meanwhile, I’ll sit here and worry about the editors of the next edition of the NAB deciding to ditch “Woe to you…” because it “sounds like Yoda or something…”

I mean, they already got rid of the “unto”…

 

Another way to look at our loss of the Garden of Eden

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Hey, Michelangelo: I thought they were wearing fig suits when they left the garden…

The Gospel reading at Mass yesterday got me to thinking about ancient agriculture:

“A sower went out to sow.
And as he sowed, some seed fell on the path,
and birds came and ate it up.
Some fell on rocky ground, where it had little soil.
It sprang up at once because the soil was not deep,
and when the sun rose it was scorched,
and it withered for lack of roots.
Some seed fell among thorns, and the thorns grew up and choked it.
But some seed fell on rich soil, and produced fruit,
a hundred or sixty or thirtyfold.

Back in those days, it seems, farming was kind of haphazard. Seed was scattered in ways that today would seem quite haphazard. Whenever I read that passage, I think, why didn’t they put the seed IN the ground? Had the dibble not been invented, or what?

Which reminded me of my theory of Adam and Eve and their expulsion from the Garden of Eden.

It suddenly hit me as I was reading one of those books about the history of our species, from hunter-gatherer days until now — which as y’all know I frequently mention. I don’t remember whether it was Sapiens, or Guns, Germs and Steel, or what. But it was one in which the idea that the big move to agriculture was a decidedly mixed blessing.

Oh, it afforded advantages to the cultures that embraced it, in a competitive sense. As Jared Diamond stressed, the peoples who moved the earliest, and the most successfully, to food and fiber production dominate the world today. That’s how Pizarro conquered the Incan Empire with a handful of Spanish soldiers. He not only had the guns and the steel, but smallpox had spread ahead of the Conquistadores and had hit the Incas pretty hard just before he arrived. More than that, he had writing — not him personally, but the scribes he had along. He knew how Cortez had taken down the Aztecs, and followed suit. Emperor Atahualpa hadn’t known either the Spanish or the Aztecs existed.

It’s why Maori conquered and wiped out the Moriori — former Maoris whose forebears had moved away and gone back to hunter-gathering — on Chatham Island. You may not have heard about that, though, since the Maoris themselves were eventually dominated by European newcomers.

But that’s not my point. The point is that some of these things I’ve been reading make the argument that the big advantage that farming offered had a steep price. Basically, the farming life sucked compared to hunting and gathering. Before agriculture, people worked less each day, and on the whole ate better. They went about and gathered what they needed, and had plenty of time to chill after that. They didn’t think about the future. They didn’t worry about their land, or the weather over the coming months, or the price of cotton. They weren’t the slaves of the farms they worked day and night to keep going.

I was thinking about that, and suddenly it hit me — that’s what the first chapters of Genesis were about. In the Garden, Adam and Eve could just stroll around naked and eat their meals off the bounty of their property, and life was good. Then they fouled up — they couldn’t obey one simple rule — and got booted out. And then they were cursed with farming, in no uncertain terms:

Cursed is the ground because of you!
In toil you shall eat its yield
all the days of your life.

Thorns and thistles it shall bear for you,
and you shall eat the grass of the field.

By the sweat of your brow
you shall eat bread,
Until you return to the ground,
from which you were taken;
For you are dust,
and to dust you shall return.

Which certainly sounds like a raw deal to me.

And it hit me: The people who composed the story of Adam and Eve — and later wrote it down — were on some level remembering the switch to agriculture, and saw it pretty much as Yuval Noah Harari did, thousands of years before he wrote that “the Agricultural Revolution was history’s biggest fraud.” And they saw it as the ultimate human fall from natural grace.

So did I make some great discovery? No way. This was too obvious, and had been too obvious for ages. Search for “garden of eden hunter-gathering,” and you’ll see this idea all over the place. I liked this summary:

Apparently, the trauma of this transition from hunter-gatherers to farmers had a huge and lasting impact on humanity. We’ve never forgotten it. It’s burned into our consciousness. And, that’s why it’s the subject of the Bible’s foundational story. The Torah tells us that when humans were first created, we lived in the Garden of Eden, where we ate the fruit that God provided for us. We didn’t have to work hard or grow anything on our own. In other words, we were hunter-gatherers….

I don’t know where I was when everybody else was talking about it. All I can say in my own behalf is that I realized it on my own. All the talking that people do about Adam and Eve — usually, unfortunately, in the silly arguments between biblical literalists and those who think a story about the Earth being created in six days means all faith is bunk (both sides seem to have trouble grasping the concept of allegory) — and I’d never heard a reference to this.

And it sort of blew my mind. I love it when I see connections to things I had not previously seen as connected — such as the Bible’s foundational story of life on Earth, and the findings of secular scientists and philosophers in our own age — and this was the Mother of All Connections. It tied everything about the origins of humanity and our world together.

And the most amazing thing is that it appears as though the originators of the Eden story had some memory — consciously or unconsciously — about what had happened to people ages earlier, long before writing, before Abraham, much less before anthropology, archaeology, DNA testing or carbon-14 dating.

I marvel at it…

What it’s all about: Willing the good of the other

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I meant to post this over the weekend. But here you go…

Our friend Lynn Teague retweeted this from up in the Midwest:

Her comment was to say this was where South Carolina was headed, what with those folks finally managing to pass their bill to pay parents to abandon public schools. (At least, that was what I assumed she meant.) This caused me to recall something I wrote during that period, so I shared it:

Of course, that was back a couple of bishops ago.

Lynn responded:

And that really got me going. First, I responded as you see above: “You know what’s anti-Catholic? Accepting money diverted from schools that exist to educate all the children….”

But I had a little more to say. My favorite homilist Bishop Barron had had a really good sermon on May 14, distilling more or less what our faith is all about — or, to be more precise, what love is. Rather than sending the whole video, I looked for a tweet when the bishop said it (he had mentioned saying it often), and found that here:

I followed that up with this:

Anyway, that’s really what I wanted to share. That’s what love is: Willing the good of the other. The applications of that concept are innumerable, and of supreme importance…

Here is the homily to which I referred…

Coinherence

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Detail from the Book of Kells.

I have another another word to try to learn about more deeply, the way I did more than 30 years ago with “subsidiarity,” before driving my friends nuts over it.

It’s “coinherence.” I learned it today — or began learning it today — from Bishop Barron‘s reflection on the Gospel reading of 3/31/23:

Friends, in today’s Gospel, Jesus declares, “The Father is in me and I am in the Father.”

Charles Williams stated that the master idea of Christianity is “coinherence,” mutual indwelling. If you want to see this idea concretely displayed, look to the pages of the Book of Kells, that masterpiece of early Christian illumination. Lines interwoven, designs turning in and around on each other, plays of plants, animals, planets, human beings, angels, and saints. The Germans call it Ineinander (one in the other).

How do we identify ourselves? Almost exclusively through the naming of relationships: we are sons, brothers, daughters, mothers, fathers, members of organizations, members of the Church, etc. We might want to be alone, but no one and nothing is finally an island. Coinherence is indeed the name of the game, at all levels of reality.

And God—the ultimate reality—is a family of coinherent relations, each marked by the capacity for self-emptying. Though Father and Son are really distinct, they are utterly implicated in each other by a mutual act of love.

The impossibly good news is that Jesus and the Father have invited us to enter fully into their divine coinherence. The love between the Father and the Son—which is called “the Holy Spirit”—can be participated in.

I suspect that there’s a simpler way to say it, just as I keep saying the Church should go back to “one in being with the Father” in the Nicene Creed, rather than the new phrase adopted in 2011 — “consubstantial with the Father” — which, as much as I love and respect Latin-derived terms, was not a good move.

But while there may be better words for getting the concept across, there’s nothing simple about the idea itself. I really need to understand it better.

But it appeals to me greatly so far, “at all levels of reality” as the bishop says, for a wide variety of reasons, including:

  • I believe salvation (if even that is the right term, given the way so many use it), is achieved with and through others. It’s not about the I; it’s about the we. (Which is another problem with the new version of the Creed). It’s why there’s a Church. It’s why there are families. It’s why there is such a thing as love.
  • I believe in communitarianism, and most assuredly not libertarianism.
  • I love John Donne’s most famous work, to which the bishop alludes.
  • One of my favorite clichés is, “We’re all in this together.” I mean, if we must have clichés, and apparently we must.
  • It’s a big reason I’m Catholic.
  • It’s why I’ve confused so many people when they ask why I’m Catholic, and I refer them to the last sentence of Joyce’s masterpiece “The Dead.” But read the rest of it first. If it’s still not clear, and I admit it may not be, I’ll try to explain further. Maybe I’ll work in “coinherence.”
  • It’s why, back in my newsroom days, I used to talk about my dream of someday putting out a newspaper that is just one story that has everything that happened in it. Because it’s all connected, and there’s something deeply artificial about presenting the news as separate stories with different headlines. Of course, it might take a year — or at least a week — to write such a “daily” newspaper, but it would be worth it, if the laws of space and time could be suspended.

Now I realize that, except for the Donne reference, the bishop didn’t say exactly any of those things, and I may be mistaking the meaning of coinherence entirely. But it made me think of all those things, and I like thinking about those things.

And I’m just getting started with trying to understand it…

I’m impatiently waiting for this other stone to roll away…

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This morning, America — the Jesuit magazine to which I subscribe online — had a headline that definitely grabbed my attention:

What the Catholic Church can learn from the resurrection of Barnes & Noble

And I was all like, say WHAT?

I haven’t seen any such resurrection — I mean the bookstore one. I just Googled to see if it came back when I wasn’t looking. I see no such signs or wonders.

As y’all know, my favorite store of any kind in the entire universe was the Barnes & Noble on Harbison. And they closed it, and replaced it with some stupendously unappealing thing called a “Nordstrom Rack,” thereby adding further insult to the injury. I went in there once. They didn’t even offer coffee, as I recall.

If my store is coming back, let me know, and I’ll run there almost as fast as the Apostle John ran to the empty tomb. (I say “almost” because he was young and spry, and, well, that was a much bigger deal. Infinitely bigger, if you will. But I still want my store back.)

Just roll away that stone, and watch me. I want my store back…

(I say “almost” because John was young and spry, and, well, that was a much bigger deal. Infinitely bigger, if you will. But I still want my store back.)

A small epiphany

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Then, she noticed me, not knowing what I was…

I experienced a little epiphany just before going to bed last night. To explain…

This being the Feast of the Epiphany, Bishop Robert Barron spends his sermon today talking about that word. Epiphany, from the Greek for “intense appearance.” The Magi experienced two such appearances — the star, and then the baby Himself.

But he spends most of the sermon exploring other instances in which the term can be used. He starts with James Joyce. Joyce was formed in Catholicism, but recorded in “Portrait of the Artist as a Young Man” his realization that he was not to be a priest, but to be “a kind of priest.” His vocation would be to notice epiphanies when he saw them, and then to describe them. Of course, being Joyce, he was able to do so masterfully.

The great example the bishop cites isn’t the birth of Christ, or the Transfiguration, or anything like that. It’s the moment when he first spotted the young woman who would become his wife, down by the shore near Dublin. The bishop calls it “one of the most beautiful scenes in 20th century literature.” It’s not the basis of a religion or anything, but it was the moment that transformed Joyce’s life, and he realized it. Everything changed then for him. And he was able to share that with us.

The bishop then gives various such moments from his own life, things that might have no significance in a plain, factual telling, but had significance to the person experiencing them. These “moments of intense manifestation” just happen. We can’t control them. We can’t “make it happen again.” They are moments of grace that are granted to us.

As I say, I had a very minor one of those last night.

Or rather, very early this morning. At 12:17 a.m. I had turned off the tube after rewatching a bit of “Wolf Hall.” My wife had already turned in, and I was doing my usual walking about making sure doors were locked and lights were turned out. And at one point I glanced out the door that leads to our garage, and through one of the windows in the garage, I saw an extraordinary thing.

The first glimpse, out the garage window.

There was a deer standing on the corner of my neighbor’s lot, directly under a streetlight, peacefully and calmly grazing on the lawn.

Deer are not a miraculous sight in our neighborhood. They leave hoofprints in my wife’s garden, letting us know who’s been feasting on the vegetables. Occasionally, one will streak across the street, running from one clump of trees to another — and then be gone.

But this one might as well have been standing in the Garden of Eden — peacefully, without any sort of nervousness, enjoying the natural bounty available in that spot. It was safe, unthreatened, unconcerned.

I quickly shot a grainy picture through the window. Then I slipped out, as quietly as possible, through the garage — fortunately the door was still open, so I didn’t have to activate the noisy opener — and out into the yard, moving carefully into a spot where my driveway light wasn’t on me, and my profile wouldn’t stand out from the creature’s perspective.

And I got another couple of pictures — something I’ve never had time to do before when deer have briefly appeared.

And then, the deer looked up, and looked directly at me. Or rather, at the something that it sensed out there in the darkness, beyond the pool of light in which it stood. Then, she turned her body in my direction.

She… it (I took it for a doe, but what do I know? It could have been a young male, without antlers. Perhaps one of you can tell me)… considered this unseen manifestation. She turned her head one way, considering me as a quizzical dog might do. Her tail twitched. She leaned her head the other way. She was in no nervous hurry. She felt safe to consider the situation at leisure. Her tail twitched again.

At one point, I thought I detected a slight movement in one of her front legs that meant she was starting to walk in my direction, and, transfixed, I wondered what I should do. Should I stand and wait for her, or should I move toward her myself, given her a chance to see what I was and take evasive action if the spell was broken and she felt the need? What would panic her the least? What was the right way to respond to this moment?

A few long seconds later, it was over. She reacted to the car coming down the street behind her, and turned, and took off into the darkness.

I went in, and woke up my wife, to share the experience. I wasn’t sure how she would react to that, but fortunately she got it, and didn’t mind.

She thought it was pretty cool, too…

Are people REALLY still fighting over ‘Happy Holidays’?

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I suppose I’ve been too focused on such things as the actual war — you know, that thing in Ukraine. I didn’t even realize this conflict was still going on, until I saw this headline this morning:

The war on ‘Happy Holidays’ isn’t about Christmas

I reacted to that by tweeting, “People are still feuding over this?” Somehow, I had made it this far through the season without hearing about it. But that must be because I’m getting better at filtering out Kulturkampf nonsense. Anyway, my former neighbor and our sometime (but not in quite a while — ahem!) commenter Jen Fitz responded to my tweet thusly:

One day all the people working so hard to be offended this month will band together and just admit they can’t endure basic human interactions and everyday friendliness. Then they will immediately splinter again, but this time in vicious feuds over the correct way to take offense.

Yup. Anyway, back to what I was saying, if that “war” is still going on, I think maybe it’s now outstripped Afghanistan as “America’s longest.”

When did it start? I dunno. If you trying Googling that, you get an assortment of dates. You also get different accounts about who started it. I tend to think it was started by the simple-minded folks who started getting upset about “Happy Holidays” and launching verbal attacks on Starbucks. But even they were reacting to something, as the History Channel website notes:

Despite the commercialization of Christmas, it was still considered mainly a religious holiday for much of the 20th century. Over the last decade or so, secularists, humanists and atheists became more vocal about the separation of church and state….

When some popular retailers stopped using the word Christmas in their promotional materials and supposedly instructed their employees to avoid saying, “Merry Christmas,” it lit a fire under many Christians.

It also fired-up several cable news hosts such as Bill O’Reilly and Sean Hannity, both of whom many believe took charge of the modern-day War on Christmas and made it a grass-roots campaign. As word got out, hordes of Christians signed petitions and boycotted the stores, forcing some to change their stance. Other stores continued to use general terms to refer to December 25….

That’s about when the actual “shooting” started in this “war.”

Libertarians and the Identity Politics crowd, of course, returned fire immediately, and this column, though coolly and civilly presented, reflects the ones-and-zeroes approach of so many on both left and right today, describing the “war” in these terms: “I am declaring my allegiance to one idea of America that opposes another: inclusive vs. exclusive.”

Unlike Bill O’Reilly and Sean Hannity, Kate Cohen seems to be a kind and reasonable person. But she is still way too ready to draw battle lines and leap to choose a side.

My position is different. My position is, there is no war. Never has been. It’s particularly absurd if people who do believe in the war say it started in recent decades, with the adoption of “Happy Holidays.”

Because that was always with us. Or long enough for living, mortal humans to say “always.” The first date I come up with when I Google it is “by the 1860s.” I’m old, but that predates even me. I’m also a bit too young to remember the launch of the song “Happy Holiday,” back in 1942. Of course, Henry Ford would have had an immediate and nasty explanation for why Irving Berlin chose that wording. Folks may associate him with the F-150 today, but he’s probably our nation’s most prominent anti-Semite:

Henry Ford was an avid proponent of the idea that someone — or more precisely, some group — was waging a war on Christmas. “Last Christmas most people had a hard time finding Christmas cards that indicated in any way that Christmas commemorated Someone’s Birth,” according to The International Jew: The World’s Foremost Problem, a widely distributed set of anti-Semitic articles published in the automobile magnate’s newsweekly during the 1920s. “People sometimes ask why 3,000,000 Jews can control the affairs of 100,000,000 Americans. In the same way that ten Jewish students can abolish the mention of Christmas and Easter out of schools containing 3,000 Christian pupils.”…

I was about 4 years old at the time the TV show “Happy Holidays from Bing and Frank” aired. But by that time, I saw and heard the phrase everywhere. I didn’t take any note of the John Birch Society’s screed in 1959 against the “assault on Christmas” carried out by “UN fanatics…” Of course, as far as could see, nobody during my childhood took much notice of that group except MAD magazine, which gave me a somewhat comical impression of the organization.

Anyway, the phrase was everywhere when I was growing up, and I don’t think it had anything to do with the ACLU — although the ACLU would later do what it could to stir up unnecessary fights over creches and the like. The phrase dates to a time before the Culture Wars. And it always made sense. And you didn’t have to be lighting the menorah to see that.

Even Christians — assuming they were knowledgeable about their own faith, and their own culture (which some Christian sects, and especially those individuals whose embrace of “Christianity” extends no further than having a cultural identity to cling to) — had, and have, good reason to say “Happy Holidays.” Particularly if they’re Catholic, or Anglican, or Lutheran or Methodist. But any Christian does. Let’s see… between the semi-secular Thanksgiving and the end of the 12 days of Christmas, in the Western church we have:

  • Advent, beginning four Sundays before Dec. 25. That’s right — despite almost everything you hear out in the commercial-cultural complex this time of year, it is not “Christmas” at the moment. Not yet. It’s Advent — which lasts longer.
  • The Feast of Immaculate Conception, Dec. 8. Although admittedly, this one’s not huge among most of our Protestant friends.
  • The Feast of Our Lady of Guadalupe, Dec. 12. Of course, I don’t suppose many of the folks who complain about “Happy Holidays” celebrate this one. They’re too busy being furious that people who do celebrate it keep trying to get into our country. Even though, since 1945, she has been the patron of all the Americas.
  • Hanukkah, which is going on right now. Not Christian, you say? Well, the three most prominent figures in the Christmas were Jewish, so it seems related to me. Hanukkah sameach, Jesus, Mary and Joseph!
  • The 12 days of Christmas, the first one being on Dec. 25. Of course, we don’t know what time of year Jesus was born, but these are the days when we celebrate the Nativity.
  • The Feast of the Holy Family, on the Sunday between Dec. 25 and Jan. 1.
  • The Feast of the Circumcision of Christ. Oops, there we go again — being reminded that Yeshua bar Yosef was one of those Hanukkah people.
  • The Feast of the Epiphany, Jan. 6. Remember, we don’t sing “We Three Kings” before that day.

And according to my math, that means we Christians have multiple, plural holidays during this period that many oversimplify as “the Christmas season.” I may be leaving some holidays out there, but I need to draw this silly subject to a close at some point.

Which I will now do, leaving you with a “Merry Christmas” since that’s the next one up. But I also wish you happiness on all these other holy days. Yeah, folks, that’s the etymological root of “holidays.” We may have added a lot of secular meaning to them, but they are holy days.

So, you know, cut it out with the “war” nonsense…

Maybe it would help to have a POINT to the story

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The Washington Post ran a review of the new Tolkien prequel — financed by the newspaper’s owner, Jeff Bezos, or at least by his company — today.

It was headlined, “‘The Lord of the Rings: The Rings of Power’ is beautiful, banal boredom.”

Which, frankly, was about what I expected. I think if Tolkien thought what had happened (in his imagination, not Tommy Westphall’s) in Middle Earth 3,000 years earlier was as compelling as The Hobbit or Lord of the Rings, he’d have written the stories out, rather than summing them up in an appendix.

Coincidentally, the Jesuit magazine America ran something related today, headlined “C.S. Lewis, J.R.R. Tolkien and the Inklings: Telling Stories to Save Lives.”

It concentrates on those Oxford writers as besieged Christians taking comfort from their friendship — and their work — in a time and place of growing indifference and even hostility to faith, and it’s worth reading. You can probably do so without subscribing as I have — as I recall, America still uses the model in which you can read two or three pieces before the pay wall goes up.

Frankly, when I read Lord of the Rings, I saw it as a warning against the isolationism that was so dominant in Britain and this country before the Second World War. (The writing of the work started in 1937 and continued until several years after the war.) I tended to see Sauron as Hitler, Saruman and Wormtongue as the quislings who were undermining Europe — I mean, Middle Earth — ahead of the orc blitzkrieg, and Gandalf as the sort of Churchill/Roosevelt figure who ran about trying to wake everyone up before it was too late.

But yes, Tolkien’s mind was working on deeper levels as well, as the piece in America notes:

Everyone loves an underdog, of course, but these tales feel more meaningful than a standard superhero film because their authors had their eyes on a deeper set of truths. Sin and corruption are real, but salvation is still available. They knew, as Tolkien explained to Lewis in the early years of their friendship, that the Christian story is the truest story, of which all others are echoes. When all appears to be lost, we always have recourse to the deep magic from the dawn of time.

Recently, I drew your attention (or tried to, anyway) to a homily by Bishop Barron in which he used the experiences of Bilbo Baggins as an example of what God expects of us — that we’re supposed to get out and encounter the world and have a great adventure, not sit comfortably in our hobbit holes smoking choice Shire pipeweed, and enjoying the copious food and drink of our larders.

Anyway, however you interpret it, it helps for your story to have a point, and consist of more than breathtaking CGI scenery and battle sequences. Those can leave you feeling rather empty…

The Hero’s Journey

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Sometimes in this distracted age, our myths let us down.

I got to thinking about that this morning:

OK, I remember that Obi-Wan let Darth win. It was a deliberate sacrifice, which I’m sure means a great deal in the theology of the Force, or would if there were such a theology. For us caught up in the film, I suppose the point was that it was so important to let the guys rescue Princess Leia, and even more importantly, destroy the Death Star (remember what it did to Alderaan), that he was willing to give his life to make it happen. (I’m not entirely sure why he couldn’t do all that and beat Darth, too, but I suppose Darth needed to live so there could be another movie, and so Anakin could be redeemed in the end.)

But anyway, he lost. And in this case, I’d rather see Rep. Cheney win and You-Know-Who lose. But I guess we can’t have everything.

My point, if I have one, is that this reminded me of something I’ve thought about a good bit lately. Actually, I’ve been thinking about it for several years, but I’m not asking you to be impressed — I suppose others have thought about it for millennia. It was when I was reading Rubicon by Tom Holland.

And as always, when I read about those days, I’m struck by how much the Trojan War comes up. Over and over and over again. It’s like the Greeks just had this one story they kept going back to, and of course, the Romans — as industrious as they were in so many other ways — couldn’t be bothered even to come up with one story of their own, so they stole the Greeks’. Which was their way.

If they came up with another story — like the one about Odysseus/Ulysses — they couldn’t even separate that new one from the big one. Sure, that’s about him and his boys being lost for years on the way home — but they were on the way home from… the Trojan War.

It even comes into the Romulus and Remus story, although I’m always forgetting how exactly.

Seems like they could have come up with some other stories. But they didn’t. They liked that one, and they stuck with it. Sort of makes me feel bad that I’ve never read the originals — not the Iliad, or for that matter the Aeniad. But you see, I have no Greek beyond Kyrie Eleison, and my Latin — despite the best efforts of the legendary Mrs. Sarah T. Kinney of Bennettsville High School — remains inadequate to tackling literature. I mean, I know that Gallia est omnis divisa in partes tres, but I don’t know what comes next.

And yes, I know millions of people over the ages — or a lot of them, anyway — have contented themselves with translations, but it just seems that after all this time, I could have made myself learn Greek. But I didn’t, so I leave it alone. I know the basic story, though — that horndog Paris caused a heap of trouble, and it went on for a bunch of years, and ended with a fake horse. I content myself with that. At least I don’t have to study Communism or Nazism or anything to get what the war was about. Pretty basic, really, even though it’s a bit hard for a modern mind to fully grasp why most of those other people went along with having a war over it.

That’s not my point, though. My point is that I started thinking about it again lately when I read a piece in The Wall Street Journal headlined, “The Power of Our New Pop Myths.”

Yeah, I know — the paywall. Actually, it’s getting in my way at the moment, too — some problem with my password I’ve had for about 20 years. Which I’m not going to change. But anyway, the subhed is “Marvel, Star Wars and other franchises have become central to our culture by returning to a primal form of storytelling.,” and it begins like this:

And so forth. It’s sort of related to a complaint I frequently voice about Hollywood being unable to come up with fresh stories. They just keep recycling the same yarns. (How many Spider-Man origin movies have we had in the past few years?)

Kind of like with the ancient Greeks and Romans, but at least we have more than one story. There’s Marvel, there’s Harry Potter, there’s Bilbo Baggins, and Dune if you like. There’s the Matrix. All of which are at least entertaining, the first time you hear them.

And of course, between the Trojan War and Peter Parker, we Westerners who have at least paid some attention to the actual bases of our culture have had, with the help of the ancient Hebrews, the rich stories of the Bible, and a religion that speaks to me and many others of eternal verities, which if you’ll forgive me, I find even more meaningful than learning about the Kwisatz Haderach.

Which brings me back to Bishop Barron, who as you know continues to impress me with the power of his Sunday sermons.

He had a good one this week, in which he got all Jungian on the way to teaching an important lesson about what God wants from us.

His title was “Go on a Hero’s Journey,” and in it he gets into such stories as “The Hobbit.” It’s about how comfortable Bilbo was in his Hobbit hole, as hobbits tend to be, and beyond that about the inconvenient fact that that’s not what God wants. Like the dwarves who invade Bilbo’s sanctuary, and like Gandalf, he wants us to get out there and have an adventure, one that actually matters.

Anyway, I’m not going to recite the whole sermon to you; you can watch it below. I recommend it highly…

Sometimes, things just get better, don’t they?

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We are living in a mad time, when it seems we can’t fix anything. Our country is so divided, and our politics even more. Congress has been completely dysfunctional for so long that younger people — such as those who have no memory of the things that got done during the Johnson administration — think it was always this way.

So whether you’re looking at global climate change, or race relations, or the national debt, or even something as immediate and narrow-gauge (but alarming as all get-out, if you are so blessed as to have a baby in your house) as the baby formula shortage, it just doesn’t seem like anything will ever, ever get better.

And yet, if we turn from that and just watch Nature, we see the most amazing things happen — with no effort at all on our part.

For instance — on Saturday, the rain came down hard for awhile. After that, the hanging flower pots on our deck didn’t look too great. See the picture above. They had been beautiful, and my wife — who had put them there — took delight in them. And then they looked like something practically destroyed.

Then the next day, wow. See the picture below. No, this wasn’t a surprise. We figured they would make a comeback. But I thought I would still tell about it here, because I think that too often, we assume too much, and don’t appreciate enough.

I’m reminded of one of my very favorite Bible passages:

25
“Therefore I tell you, do not worry about your life, what you will eat [or drink], or about your body, what you will wear. Is not life more than food and the body more than clothing?
26
Look at the birds in the sky; they do not sow or reap, they gather nothing into barns, yet your heavenly Father feeds them. Are not you more important than they?
27
Can any of you by worrying add a single moment to your life-span?
28
Why are you anxious about clothes? Learn from the way the wild flowers grow. They do not work or spin.
29
But I tell you that not even Solomon in all his splendor was clothed like one of them.
30
If God so clothes the grass of the field, which grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith?

Yep. Solomon was a smart guy, but he couldn’t have done anything like this…

Yes, we do have a ‘scorn problem’…

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Thought I’d share this op-ed piece I found in the NYT this morning.

It’s pretty much dead-on in describing the problem, as I frequently try to point out here on the blog. I also try to address the problem by providing a civil forum for discussion — a project that is, at best, a work in progress. Ahem…

Anyway, the headline is “America Has a Scorn Problem.” Here’s an excerpt:

A Scientific American report on political polarization noted that Americans increasingly hold “a basic abhorrence for their opponents — an ‘othering’ in which a group conceives of its rivals as wholly alien in every way.” It continues, “This toxic form of polarization has fundamentally altered political discourse, public civility and even the way politicians govern.” A 2019 study by Pew said, “55 percent of Republicans say Democrats are ‘more immoral’ when compared with other Americans; 47 percent of Democrats say the same about Republicans.”

We find one another repugnant — not just wrong but bad. Our rhetoric casts the arguments of others as profound moral failings….

Please read it, and discuss. With a minimum of scorn, if you can manage that… (Oops; was I being a little scornful there myself? I hope not, because I’m very concerned, and discouraged, about the problem…)

The lady writes from a religious, clerical perspective (starting with a parable from the Gospel of Luke). I do that sometimes myself. Although I don’t think you have to be a believer to act like a grownup in dealing with other people. For that matter, I’d really like to see some of our “Christian” brethren learn to get along better, with each other as well as others.

Anyway, seems to me she’s with Jesus on this point. And I’m with both of them. At least, I try to be…

The ‘barbarism’ of the death penalty in S.C.

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On Friday, Caitlin Byrd from The State tweeted out the above photo with this explanation:

The S.C. Department of Corrections just released this photo showing the renovated Capital Punishment Facility as seen from the witness room. The firing squad chair is on the left. The covered chair is the electric chair, which doesn’t move.

I was struck by how amazingly boring the photo managed to make such items appear. My friend Ashleigh Lancaster had something more interesting to say: “Weird thing to release on Good Friday, no?”

Yes, it was. And Ashleigh’s tweet reminded me that I had meant to post about the recent release on this subject from my diocese.

Here’s the entire release, to give you the full effect:

April 8, 2022
Statement from the Roman Catholic Diocese of Charleston regarding the scheduled execution of Richard Moore on April 29
CHARLESTON, SC – The Roman Catholic Diocese of Charleston released the below statement in response to the South Carolina Supreme Court scheduling an execution date for Richard Moore. He will be the first person executed by the state of South Carolina since 2011.
“The Catholic Church stands firmly in opposition to the Supreme Court’s decision and the use of the death penalty in South Carolina. Mr. Moore must choose his means of execution – between the firing squad and electric chair. This is modern-day barbarism.
“The tragedy caused by Mr. Moore’s actions is not justified by killing another human being. Justice is not restored when another person is killed.
“Capital punishment, along with abortion and euthanasia, is an attack on the inviolability and fundamental dignity of human life. Respect for life is, and must remain, unconditional. This principle applies to all, even the perpetrators of terrible acts.
“The Catholic Church will continue to stand for the inherent value of all life. We beseech the state of South Carolina to commute Moore’s death sentence and conduct a meaningful review of his case. The Church prays for the day when the state reverses its decision to end the cruel and unjust practice of capital punishment.”
###

Yep.

The essential problem, of course, is not the choice — it’s the death penalty itself. That’s the barbarism.

Requiring the condemned to choose the method is just an added little sadistic twist. Personally, I’ve always thought the firing squad is a less objectionable method than the electric chair, and definitely less twisted than lethal injection. If you’re going to kill a man, be honest about the violence by which you are dragging all of society down to the level of his crime. Don’t do it by a mock medical procedure.

But bottom line, the whole thing is barbaric, and beneath what society should always strive to be.

Forgive me for thinking of a movie quote while discussing something so grim, but deserve’s got nothing to do with it. It’s not up to us to become killers in order to give him what he “deserves,” if we can securely detain him for the rest of his life.

DeMarco: Salkehatchie Summer Service and the hope for a new Church

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The Op-Ed Page

By Paul V. DeMarco
Guest Columnist

I wrote in a previous column about my disappointment over the decline of my denomination, the United Methodists. We are not alone. Our shrinking membership is paralleled by the majority of other church groups in America.

Longtime church members tend to blame external forces – the banning of prayer in schools, ever-loosening morality, competition from sports and other entertainment, and the evaporation of Sunday as the Sabbath day.

But I lay the burden squarely at our own feet. It’s not Jesus’ fault; his life and teachings remain perfectly relevant. We Christians, like the original disciples, have failed to understand who He was.

Teenagers, which is the group one must convince for a church to survive, have an intense need to belong. The church seems like a natural fit for them. It offers a family of usually well-meaning people who hold up a suffering servant as their Lord. “Come to Me,” He says, “all who are weary and heavy-laden, and I will give you rest.” This is a compelling invitation to teens, whose lives are often a tumultuous search for identity.

But we have bollixed up our evangelism so badly as to obscure the profound love that Christ offers. Ask young people what they think of Christians and many will tell you we are hypocritical and judgmental, especially towards LGBTQ people. Unfortunately, their criticisms are too often accurate.

The “love the sinner, hate the sin” approach has failed miserably. Too many of us cannot hide our palpable distaste for people that Jesus asked us to love the most – the different, the despised, the immigrant, the homeless.

Those of us who wish the church to endure have essentially two options. The first is to keep doing what we are doing, claiming that we have been right all along and that any deviation from traditional Scriptural views (from a Bible that endorses polygamy, the death penalty for adultery and homosexuality, second-class status for women, and implies that the earth is roughly 6,000 years old) is the work of a permissive, Satan-infused culture. Good luck attracting young people to that view of the world.

The second is exemplified by Salkehatchie Summer Service. “Salk” as it is known to participants, was started in 1978 by John Culp, a United Methodist minister. Rev. Culp was led to gather adults and teenagers to renovate substandard homes in Hampton County as a way for participants to live out their faith. It has grown from that single camp to more than forty camps in every region of South Carolina.

Salk allows young women and men 14 or older to test-drive their faith in a potent and beautiful way. The rhythm of the week is both invigorating and exhausting. We awaken in darkness, pray, eat, work, eat, work, eat, worship and fellowship, sleep, and awaken to do it again.

Young people of every generation, but this one more than ever, are not content to accept and obey. They are adept at seeking information and opinion through the web and social media. They have many skeptical questions about traditional beliefs and scriptural inerrancy.

The focus of Salk is not words on the page but people in their homes. Poverty does not need to be believed in. It can be observed and wrestled with. Most Salk campers have never been confronted by the kind of poverty they experience at Salk. They are invited into homes with buckets arrayed to catch rain through leaky roofs, rotten floors, gaping windows, and unsafe porches. Conversations about poverty that they have heard from us adults are often superficial and tend to the extremes of “lazy and shiftless” or “industrious but oppressed.“

At Salk, campers often spend hours with the homeowners, sometimes working side by side. This can result in a reversal of the description of a “poor person” to a “person who is poor.” Campers can no longer talk about poverty without acknowledging its humanity.

Differences are accepted at Salk in a way they might not be back at the teen’s high school. Gay and transgender youth participate in Salk and are embraced-literally. It’s impossible to make it through the week without being hugged dozens if not hundreds of times. Every year, I look forward to my first embrace from a towering young adult who renews our friendship by bear-hugging me and lifting me off the floor.

That said, Salk has a diversity problem. Its leaders and campers are primarily white. The lack of diversity is a symptom of the churchwide racial divide. My challenge to Salk would be to make real John Culp’s founding vision in which teams of black and white Christians working together were to be the rule, not the exception.

If young people are going to choose faith, to respond to that desire for meaning that Methodists believe has been planted in all our hearts, the places they will gather to worship and serve will likely look like Salk. The new church will be a community that reflects the fullness of God’s creation, seeks out those who have been made to feel unworthy, and makes the building of God’s kingdom on this Earth its core mission.

Paul DeMarco is a physician who resides in Marion, S.C. He is a layperson who has been participating in Salk since 2008. His comments are his own and do not reflect an official position of the United Methodist Church or Salkehatchie Summer Service. Reach him at [email protected] For more information about Salk, go to https://www.umcsc.org/salkehatchie/.