Catholic Sensibility

Part I of Gaudium et Spes is entitled "The Church and Man's Calling" And yes, we're just getting to Part I. (Don't be alarmed; the document contains only 93 sections.)

The People of God believes that it is led by the Lord's Spirit, Who fills the earth. Motivated by this faith, it labors to decipher authentic signs of God's presence and purpose in the happenings, needs and desires in which this People has a part along with other(s) of our age. For faith throws a new light on everything, manifests God's design over (the total human vocation), and thus directs the mind to solutions which are fully human.

Okay. So faith is a motivating factor for looking out, not exclusively within. Note also that non-believers are part of God's plan. And thirdly, the Church is to seek "fully human" solutions to modern challenges. What does this last point mean? Humanistic in a Christian sense, certainly. "Solutions" that treat not only the spiritual calling to which all people are invited, but also the physical and psychological aspects of the human condition.

This council, first of all, wishes to assess in this light those values which are most highly prized today and to relate them to their divine source. Insofar as they stem from endowments conferred by God on (people), these values are exceedingly good. Yet they are often wrenched from their rightful function by the taint in (the human) heart, and hence stand in need of purification.

This is constructive: looking at the values (labelled "exceedingly good") in harmony with God, yet realizing that the taint is a problem also with believers. In this sense, Christians and non-Christians alike stand before God with certain positive values which reflect the divine, but we also stand in God's presence as sinful beings, sharing the tendency to pervert grace and sully what God would affirm in us.

What does the Church think of (people)? What needs to be recommended for the upbuilding of contemporary society? What is the ultimate significance of human activity throughout the world? People are waiting for an answer to these questions. From the answers it will be increasingly clear that the People of God and the human race in whose midst it lives render service to each other. Thus the mission of the Church will show its religious, and by that very fact, its supremely human character.

Catch that? Mutual service to one another. A human relationship between believers and non-believers.

Comments?

See how the geodesic dome on the left is nearly buried? That's why those orange buildings were put up: to replace it.

William Fox's excellent book Terra Antarctica has been a bedtime companion the past two weeks. Thoroughly recommended for its look at painting, photography, and Antarctic travelogue. I've rarely read something so diverse, engaging, and informative. My all-time favorite Antarctica book is Sara Wheeler's outstanding Terra Incognita. Funnt, that I never thought to search for internet material on Antarctica. But we can do that, of course, and find this NSF site with lots of links, including the IceCube project. Not rappers, no. There is an Antarctic-speak. They have writer and artist programs, too. Heh. I can just see Anita going for that now. "Honey, guess what?! They accepted me into the Antarctica program. Let's pack a truckload of blankets and flannel pajamas and go!"

And answers, too, I hope. Francine asked me what actually very, very few people have asked me. I'm happy to reply. As a musician do you think that the music of the St. Louis Jesuits will live on, thereby becoming a permanent part of the Church's musical patrimony, say, for example, as the "Immaculate Mary" that derives from Our Blessed Lady's appearances at Lourdes nearly 150 years ago? I do. Unlike classical music, the liturgical hymn format may be somewhat more forgiving for composers with no conservatory training. In other words, talented and creative musicians often come up with something of genius. I think of the song "California Dreamin'" as an example. Aside from the excellent pop arrangement of the tune, it's a heck of a good song. But I don't think anything remotely close to it ever came out of the Mamas and the Papas afterward. Likewise, prayerful twenty-something church musicians, put in a crucible of energy and excitement over the new liturgy, are occasionally capable of producing songs of lasting value. Look at the composers of many liturgical tunes of the past few centuries. Some are well-known, but many do not have any stature in the realm of art music. Again as a musician, how do you compare the music of the St. Louis Jesuits with the triumvirate of Fr. Joncas, Haugen and Haas? The Jesuits were the precursors, obviously. They brought a high level of craft to liturgical music in the early 70's. Joncas is clearly a more gifted composer and arranger than any of the Jesuits (only Foley is close), and has handled every medium from singer-guitarist to choir with chamber orchestra pretty well. I think Haugen brings a solid craft to his writing and his best stands shoulder to shoulder with the best from the SLJ's. I think much of the spirit of Haas' music is in the performance of it. Lacking David at the center, some of what he's written comes off as pretty flat when he's not singing and playing. That said, I expect a handful of Haas songs will still be with us in 2100. In your opinion, what is the lasting value of the music of: Ray Repp? He wrote music for catechesis, and at first, he never thought of his music as being for worship. Honored memory, but I don't see any of his songs lasting. Joe Wise? He wrote for kids, mainly. And his adult liturgical music shows a folk-pop influence. Great performer, and great person, a deeply prayerful and spiritual man and musician. But I don't see his songs as surviving either. Fr. Lucien Deiss? Most faithful to the need of writing music for liturgy rather than just music at liturgy. A few pieces will survive. The Dameans? Probably getting good right around the time of their "break-up." Gary Daigle works with Rory Cooney now. I think their last two albums (for RCIA and the Hours) approached the craft one saw in their early 80's contemporaries, but I think the shark had been jumped already. Jack Miffleton? See Joe Wise. Carey Landry? Ditto. Sr. Suzanne Toolan? Still doing good work, derivative of Taize though it may be. "I Am The Bread Of Life," for all its faults, seems to be a keeper. I didn't used to get that, but I have to say I really like that song now. Fr. Michael Joncas? Keeper. I'd say five to a dozen of his songs will survive to the next century. They probably should. Marty Haugen? Ditto. David Haas? Hard to tell. Of all the current composers, David is sometimes tough to figure. He puts out a huge quantity of music. A fraction is good, but much of that fraction is openly derivative--of either his friends or styles he adopts. In some ways, he seems like a chameleon, and he and GIA market this to their economic advantage. Haas has tried to carve out a market in the sub-genre of LifeTeen. Despite all that, I'd say five to ten of his songs might survive the century. I hope this analysis hasn't come off as too snarky. I've met many of these people and my full opinions are colored by my sense of them as persons. The Church will always have inspiration wafting up from unexpected sources. In the future, we'll see output from the LifeTeen young lions, many of whom are conservatory-trained. And we'll see all the other styles, traditional and otherwise. And sometimes, it will be a complete and total unknown musician giving the Church something of great value.

Let me also add another thought: for almost everybody, there is no replacing the value of being a parish music director as the backdrop for liturgical composing. From what I see on the consumer's end of things, liturgical composers who work in the trenches usually bring a special quality to their music that doesn't get captured by the composer-in-residence gigs. I'll blog more on that another day.

The vapor would cool and condense into snow, which would eventually harden into an icy glacier.

"The findings are important because they tell us that Mars has experienced big climate changes in the past, the kinds of climate change that led to the Great Ice Age here on Earth," Head said.

"The findings are also interesting because this precipitation pattern may have left pockets of ice scattered across Mars. This is good information for NASA as officials plan future space missions, particularly with astronauts."

The truth is that the imbalances under which the modern world labors are linked with that more basic imbalance which is rooted in the heart(s) of (people). For in (the person) many elements wrestle with one another. Thus, on the one hand, as a creature (they experience their) limitations in a multitude of ways; on the other (they feel themselves) to be boundless in (their) desires and summoned to a higher life.

The balance of our creatureliness, our mortality, our sinfulness, if you will and the call to realize the potential of having been created in the divine image.

Pulled by manifold attractions (they are) constantly forced to choose among them and renounce some. Indeed, as weak and sinful beings, (they) often do what (they) would not, and fail to do what (they) would.

St Paul said it so well, of course, capsulizing the very nature of addiction, compulsion, and all the graded steps from these terminal conditions to that of the freedom offered in Christ.

Hence (they suffer) from internal divisions, and from these flow so many and such great discords in society. No doubt many whose lives are infected with a practical materialism are blinded against any sharp insight into this kind of dramatic situation; or else, weighed down by unhappiness they are prevented from giving the matter any thought. Thinking they have found serenity in an interpretation of reality everywhere proposed these days, many look forward to a genuine and total emancipation of humanity wrought solely by human effort; they are convinced that the future rule of (humanity) over the earth will satisfy every desire of (their) hearts. Nor are there lacking (those) who despair of any meaning to life and praise the boldness of those who think that human existence is devoid of any inherent significance and strive to confer a total meaning on it by their own ingenuity alone.

The Church takes a useful and compassionate tack here: appealing to the fruitlessness of establishing one's own happiness. A sensibly adult approach which resonates (in my thinking) with Luke's father of two sons (15:11ff). The younger son's crudity is shocking, but the father gives the son his freedom. He does so to allow him discover for himself and come to his own conclusions about his place in life. Wrenching as it may be, parents must let go. A returning child does so for her or his own good and well-learned reasons. That seems to me to be the genius of the Gaudium et Spes approach: the Church awaits you.

Nevertheless, in the face of the modern development of the world, the number constantly swells of the people who raise the most basic questions of recognize them with a new sharpness: what is (humankind)? What is this sense of sorrow, of evil, of death, which continues to exist despite so much progress? What purpose have these victories purchased at so high a cost? What can (a person) offer to society, what can (a person) expect from it? What follows this earthly life?

Does the Church have these answers? I think so. I'd hope I'd be able to communicate them. And as disciples and self-styled Christians, the very least of our abilities should be able to respond to these basic questions about existence.

The Church firmly believes that Christ, who died and was raised up for all,(2) can through His Spirit offer (people) the light and the strength to measure up to (their) supreme destiny. Nor has any other name under the heaven been given to (them) by which it is fitting for (them) to be saved.

(The Church) likewise holds that in (our) most benign Lord and Master can be found the key, the focal point and the goal of (the person), as well as of all human history.

Can't get more explicit than that.

The Church also maintains that beneath all changes there are many realities which do not change and which have their ultimate foundation in Christ, Who is the same yesterday and today, yes and forever.

No relativism here.

Hence under the light of Christ, the image of the unseen God, the firstborn of every creature, the council wishes to speak to all (people) in order to shed light on the mystery of (humanity) and to cooperate in finding the solution to the outstanding problems of our time.

And so the preface material concludes. One might conclude the spirit of openness to the world, to non-believers, is a quiet and confident approach. We don't need to hammer away with our beliefs because we hold them as self-evident.

Thoughts?

More significant than a fear of death is the loss of a constructive sense of suffering. That could take a whole book, but let's leave it to say that there's something significant in the nature of suffering the Church would not want its members to avoid. I think we have to ask why. And if we're not satisfied with the book answers, it's the responsibility of pastors to improve upon them.

Does this image seem a little lopsided to you? It should. Saturn rotates a little more than twice each earth day. Over billions of years, it's developed a bulge: the distance from pole to pole is about 10,000 miles less than from opposite locations on the equator.

A little night glow? Yes. Open the processors and gather a bit more light and we can see that the rings light up the night side of Saturn's southern hemisphere.

From some future child's bedroom ... "Mom, turn off the rings; I can't get to sleep!"