Catholic Sensibility

I'll be taking a blogging break for a few days while I'm in Omaha. I trust Neil to hold down the fort if he cares to post anything. Otherwise, behave yourselves, keep the faith, and have fun. It's been raining all weekend in KC, and my backyard is looking pretty ragged. Friday was supposed to be a day to cut grass, repair the deck from this past Fall's soccer matches, and get rid of a few stray treelings. At the rate things are growing, I may need to see if I can find a good machete in Nebraska.

This is old ground covered here before, but my liturgical colleague Shawn Tribe questions the post-conciliar approach to "active participation" in the liturgy. First he says something with which I can completely agree: Now it should be noted that, understood correctly, this is a very laudable and important principle. We should indeed desire that all fully take part in the liturgy; we should desire that we are engaged in the Holy Sacrifice of the Mass, joining our hearts, our minds and our voices to the mystical action occuring before us. But then he messes up a perfectly good statement with word games: Some have proposed that the translation of "actuosa" from whence "active" has been derived in our translation, would be better translated "actual". In this sense of being engaged in the sacred liturgy, this re-translation as "actual participation" perhaps makes a great deal more sense and helps clarify the fuller intent of the Council and of participation in the liturgy itself. This is a tendency to revisionist theology. It's a needless thing, too, for Sacrosanctum Concilium actually goes on to describe and expand upon this principle: Pastors of souls must therefore realize that, when the liturgy is celebrated, something more is required than the mere observation of the laws governing valid and licit celebration; it is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects. (SC 11) "Actual" or "active" participation indeed means something, and we don't need to consult a Latin dictionary to get a better sense of what the Council bishops intended: 1. Full awareness 2. Active engagement 3. An experience of enrichment One comment from NLM: "The way these words (active participation) are understood in modern life comes down to this: everyone must sing, sing, sing, as much as possible. But what if people don't want to sing? They must be browbeat and harangued and prodded and pushed, coerced even, by a song 'leader' who is paid to tell people what they should do for their own good." By some understanding, this is true. But by the principle of caritas et amor, we know this is dead, dead, dead wrong. This corrupted authoritarianism was a hallmark of the pre-conciliar Church many Catholics experienced. (It's still with us today in the episcopal response to clergy sex abuse.) And certainly, authority-minded leaders (not just clergy, to be sure) carried over a tradition which should have been discarded with other liturgical accretions and the protection of predators. I've never thought that the people must "sing, sing, sing." Do people still need formation in good liturgy? Sure they do, but there are ways expressive of caritas et amor we can apply to get parishes going in a better direction. The council suggested that the laity should have a full awareness of what's going on. That's why, in part, just about every bishop in the world embraced the use of the vernacular in the period 1963-70, until it became a near-universal practice. The council desired that people experience an active engagement in liturgy--something the bishops weren't seeing in the everyday parish celebrations of the Tridentine Rite. And the Mass should be a source of spiritual enrichment. There's no denying the Mass before Vatican II wasn't much of this for some Catholics. But the overall situation of the Church led almost each one of 2,000 bishops to state that the liturgy of 1960 was inadequate. Changes came, and in some places, they were done thoughtlessly and ruthlessly. But select parishes, as they did fifty years ago, still work with the Roman Rite to produce something of what the Council wished to see--those three principles of ideal liturgy.

The Cassini probe prepares for a close encounterwith the moon Titan this weekend. The target is a region called Xanadu. Scientists won't find either Kubla Khan or Olivia Newton-John there. But they're not quite sure just what they will find. Radar will hopefully settle a basic question: Is it a highland area or a large basin? At the moment we only have shades of infra-red radiation and the most basic of earth-based radar inklings. Another patch of the Titan surface will be brought into clearer focus after this weekend. You might ask why Cassini doesn't go into orbit. Why settle for these bitty strips of radar clarity? The main reason is fuel, or lack thereof. Cassini will be passing this moon at a relative speed of 13,200 mph on Sunday afternoon. That would be enough to orbit the earth a few thousand miles up. But Titan's gravity is about one-fourth that of earth, so that speed would need to be reduced by 75% for Cassini to have a chance of achieving orbit. The probe already burned off an hour and a half of fuel two years ago when it entered Saturn orbit. Getting something into space always involves a trade-off of fuel versus payload. The more fuel a mission carries, the more maneuvering possibilities exist. That option means fewer scientific experiments. Even if Cassini could make Titan orbit, it's not likely it could ever leave the moon again to continue to explore the other sights in the Saturn system. Given the excitement at Enceladus and Iapetus, I'm not sure the mission planners would commit to a Titan orbit, even if they could. The primary mission is planned to conclude in Summer 2008, after 76 orbits of Saturn and dozens of close fly-bys of Titan and other moons. Engineers have floated various ideas in the event (pretty likely) that the probe is still functioning well and that NASA will keep things afloat with more funding. One idea is to use Titan's thick atmosphere to slow Cassini as it passes. This presents some challenges: Slowing down in an atmosphere means that velocity is traded for friction. And friction raises the heat. Come in way too fast too soon and Cassini will burn up. Come in a little too fast and maybe something gets damaged. If it takes too long to set up the right approaches for aerobraking, Cassini may run out of maneuvering fuel before the target orbit is achieved. My guess is that scientists will keep using fly-bys of Titan to tweak the orbit of the spacecraft. They can be patient and gradually complete fly-overs of unknown surface while they aim Cassini back to the interesting targets of Enceladus and Iapetus.

The document continues its treament of marriage and family issues, first by reinforcing the principle that marriage is a permanent covenant: The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the jugal covenant of irrevocable personal consent. Hence by that human act whereby spouses mutually bestow and accept each other a relationship arises which by divine will and in the eyes of society too is a lasting one. For the good of the spouses and their off-springs as well as of society, the existence of the sacred bond no longer depends on human decisions alone. For, God Himself is the author of matrimony, endowed as it is with various benefits and purposes.(Cf. St. Augustine, De Bene coniugali PL 40, 375-376 and 394, St. Thomas, Summa Theologica, Suppl. Quaest. 49, art. 3 ad 1, Decretum pro Armenis: Denz.-Schoen. 1327; Pius XI, encyclical letter Casti Connubii: AAS 22 (1930, pp. 547-548; Denz.-Schoen. 3703-3714.) And what may go without saying, namely that the permanence of marriage contributes in a positive way to the health of human society: All of these have a very decisive bearing on the continuation of the human race, on the personal development and eternal destiny of the individual members of a family, and on the dignity, stability, peace and prosperity of the family itself and of human society as a whole. The end result is not just procreation, but the formation of children: By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, and find in them their ultimate crown. Sifting through this entire teaching, note some important qualities of a marriage: Thus a man and a woman, who by their compact of conjugal love "are no longer two, but one flesh" (Matt. 19:ff), render mutual help and service to each other through an intimate union of their persons and of their actions. Through this union they experience the meaning of their oneness and attain to it with growing perfection day by day. As a mutual gift of two persons, this intimate union and the good of the children impose total fidelity on the spouses and argue for an unbreakable oneness between them.(Cf. Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), pp. 546-547; Denz.-Schoen. 3706.) This is what struck me: - The sexual act is not only unitive and an expression of union, but it also serves as an act of service. - Non-sexual acts also strive for these values of union and service. - The marriage relationship is a progressive one in that the Church recognizes that newly married persons--generally speaking--have a lesser degree of perfection in their relationship. Growth is an expected value for a marriage, but how often is such a value emphasized or encouraged? Christ the Lord abundantly blessed this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with His Church. Historically speaking, this is a difficult statement. Marriage, as founded by God through human biology and affirmed in the Old Testament, predates the model of Christ's union with the Church. Unless the Church is saying there is some sacramental aspect added to the nature of marriage. But it would seem the unitive dimension predates the sacramental founding. For as God of old made Himself present(Cf. Hos 2; Jer. 3:6-13; Ezech. 16 and 23; Is. 54.) to His people through a covenant of love and fidelity, so now the Savior of men and the Spouse(Cf. Matt. 9: 15; Mark 2: 19-20; Luke 5:34-35; John 3:29; Cf. also 2 Cor. 11:2; Eph. 5:27; Apoc. 19:7-8; 21:2 and 9.) of the Church comes into the lives of married Christians through the sacrament of matrimony. He abides with them thereafter so that just as He loved the Church and handed Himself over on her behalf,(Cf. Eph. 5:25.) the spouses may love each other with perpetual fidelity through mutual self-bestowal. There is an authenticity for which couples strive, a grace which provides for the parenting of children: Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power and the saving activity of the Church, so that this love may lead the spouses to God with powerful effect and may aid and strengthen them in sublime office of being a father or a mother.(Cf. Second Vatican Council, Dogmatic Constitution on the Church: AAS 57 (1965), pp. 15-16; 40-41; 47.) Parenthood defined as an "office." For this reason Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state.(Pius XI, encyclical letter Casti Connubii: AAS 22 (1930), p. 583.) By virtue of this sacrament, as spouses fulfil their conjugal and family obligation, they are penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence contribute jointly to the glory of God. Interesting phrase: "a kind of consecration." As with the Eucharist, one earthly goal of marriage is sanctification of the faithful. The other goal, that of the worship of God, is alluded to in that phrase referring to the couple's contribution to the glorification of God. We're given a practical snapshot of what this looks like: As a result, with their parents leading the way by example and family prayer, children and indeed everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. Graced with the dignity and office of fatherhood and motherhood, parents will energetically acquit themselves of a duty which devolves primarily on them, namely education and especially religious education. This is very interesting: the grace of the sacrament of marriage extends beyond the biological family. And we also have a confirmation that the primary duty of religious education is with parents, not clergy, not catechists. The child has a role: As living members of the family, children contribute in their own way to making their parents holy. For they will respond to the kindness of their parents with sentiments of gratitude, with love and trust. They will stand by them as children should when hardships overtake their parents and old age brings its loneliness. And the death of a spouse is seen not as a separate state, but as a continuation of the marriage sacrament. Widowhood, accepted bravely as a continuation of the marriage vocation, should be esteemed by all.(Cf. 1 Tim. 5:3.) Don't look now, but "caring and sharing" rears its face: Families too will share their spiritual riches generously with other families. Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church,(Cf. Eph. 5:32.) and as a participation in that covenant, will manifest to all (people) Christ's living presence in the world, and the genuine nature of the Church. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all members of the family assist one another. Instead of the flimsy argument "divorce is bad," we get a positive treatment of the sacrament of marriage, and reasons to reinforce the intended permanence of marriage. It's no wonder that millions of Catholic American marriages struggle, given the privatized notions of both sacramental awareness and the cultural setting in which they wed. Lots more discussion on these points. Anybody want to try?

Zenit has a quote from liturgy head Cardinal Francis Arinze. I've lost track of the Catholic bloggers who have written books or set up sites to debunk the book/movie. I saw the trailer on tv last night. My wife remarked, "I'd like to see that movie." Before you start accusing my wife of being a gnostic heretic, let me say two things: 1. She likes thrillers 2. While she herself could debunk the silly notion of Jesus and Mary Magdalen having children, she doesn't think that the film will be damaging to her faith and would go for reason #1. Personally, I think it's a book ... er, a movie. I don't think JRR Tolkien convinced anyone that the Earth used to be flat. Dan Brown is an author of fiction. I can probably pick apart three-fourths of the science fiction literary universe for propounding science errors. But it's just fiction. People are getting fooled, some have argued, into thinking the Catholic Church is something it's not. Well ... people will believe what they want to believe. Especially when the story is credible. And sad to say, the Catholic bishops of the world have painted themselves into a corner in which conspiracy theories are more than a little believable. I bought this book for my parish. But there's been very little buzz about book, movie, or the need for decoding in my parish circles. We might offer a course in New Testament Greek, though. First Divine Mercy, now language studies: what will be left for the conservatives to complain about?

I unearthed some information on my diocese's non-compliance regarding chld sexual abuse prevention. My theory was correct that a final child education component was left for the new bishop and his staff. A friend who sat on a committee in 2005 said they did make a recommendation for a VIRTUS program. But at least one diocesan school official thought some of the material was not age-appropriate for younger children. The final choice wasn't communicated till September, and even at that point, the diocese had yet to order materials. Apparently, when the idea was floated to the parish DRE's that they'd need to schedule a parent night before the end of December, the whole thing was rightly judged a ridiculous rush. That's why the diocese declined to comply even though they could have insisted parishes work with that timetable. Instead, the VIRTUS choice has been tossed, and a new committee has formed to reexamine available materials. The administrative bungling doesn't inspire confidence, but I can tell you the new diocesan official in charge of the program seems to mean business.

South to north: pastel salmon to yellow to blue. Saturn appears calmer than Jupiter because of cooler temperatures at cloud tops. The blue clouds in the northern hemisphere are thought to be a winter phenomenon. Saturn's axial tilt is a little more than earth's, but the 29.5 year rotational period means an earth-equivalent winter longer than seven years. Still not up to the white witch's standards, but long enough.

From left to right, Janus, Enceladus, and Tethys. In order, they're notable for shepherding the outer edge of Saturn's main ring system, ice geysers at the south pole, and the Ithaca Chasma, which appears as a wide crack near the sunset line of the largest of these moons.

My diocese made the front page of the local paper today under the headline of "Diocese lagging on safety measure." Only 11.5 percent of the dioceses — including Kansas City-St. Joseph — were not in full compliance. Diocesan officials said they were working to correct the problem. My friend the VG was quoteworthy.

“Our diocese has made a sincere commitment to take every step and every precaution to ensure that children are safe in church programs,” Vicar General Robert Murphy said in a statement.

Murphy said that when diocesan officials learned of the auditors’ findings, they were told that they could receive a full-compliance rating by implementing a program by the end of 2005, but officials decided to wait.

“After careful consideration, we wanted to put more time and effort into evaluating available programs, talking with child-development specialists and selecting the best program to meet the needs of our children,” Murphy said. “I’ve assembled a team of parents, educators, counselors and parish staff members to help us preview programs.”

SNAP was unimpressed: “They’ve had four years, and almost every other diocese in America did this long ago,” said David Clohessy, national director of the Survivors Network of those Abused by Priests. “What on earth is more important for a scandal-ridden church than to teach kids how to protect themselves, and grown-ups how to spot abuse?” Yes and no. We've gotten word from the diocese within the past month to tighten up the paperwork on some adult volunteers. I've had one parishioner upset with me about "insinuations." I explained there's a reality at work here: Admittedly, dioceses want to minimize future legal impact. If parishes and their volunteers are indeed compliant, then it will also be easier to zero in on actual predators on the rare occasions they will be successful. To my knowledge, no abuse prevention program has been specifically composed for the Church. If you're involved with a child abuse prevention program at your parish or diocese, it's likely something devised years ago. The Church isn't targeting only priests for preventative measures. Most adult awareness programs prepare volunteers and staff to be on the outlook for suspicious behavior, not particular individuals or classes of individuals. Regarding child education, again, the emphasis is on encouraging the child to avoid situations in which he or she is endangered. I've heard Catholics complain and I've read about complaints that lay volunteers, teachers, lay staff, and even parents and family members themselves are targeted for possible suspicion. Well, yes and no. The programs I've seen or participated in all teach people to be watchful for suspicious behavior. And the sad reality is that more parents abuse children than priests. But Clohessy is right that four years is sufficient time for compliance. I suspect the previous administration left these aspects with the new bishop. I don't have any doubt about the eventual compliance in child education efforts. But let's not forget that the firestorm of dismay and anger in 2002 was due to bishops, not sex predators. The latter we'd known about for decades. The extent of the cover-up in some dioceses was the graver scandal. And sadly, that scandal casts its shadow of suspicion over bishops who might well be entirely innocent. We're not yet at the point where a bishop--any bishop--can come forward and say, "We've solved the problem." The Missouri approach remains in effect across the board, even in Lincoln: Show Me.

Please check out my friend Michael's web page. He's an outstanding musician, and a deeply spiritual man: just an all-around good guy. His 2-disk set Virtues is available, and I'd recommend it.

Peter Nixon brings three pieces to our attention in a dotCommonweal post entitled "The Vineyard of Parish Life." "(T)he similarities (between thriving parishes): the stress on making a personal decision for Christ and the importance of lay leadership. In an American Catholic culture increasingly characterized by religious voluntarism, those are probably critical tools for building vibrant parish life." If you haven't checked out this blog, please take your earliest opportunity to do so. I get energized reading features like this. I have more of a sense that ever before that my parish is about to turn a significant corner.

The movie franchise Star Trek getting resuscitated in two years, according to lots of people online. Going back to Kirk and Company: The Academy Years, from what I've read. Maybe that'll work, though I think heading a bit more into the future beyond Picard would be worthwhile. I have this to say: 1. Find a good writer because its about story, story, and nothing but story. 2. Find good actors, not SF stiffs. The apex of Star Trek was the final five years of the Next Generation. The movies? Mostly forget about them. The latter incarnations of Star Trek failed not because they left beloved characters behind, but that the writing failed to live up to prior expectations. The first year of classic Trek (and some of the second) was also very well written. Voyager and Enterprise had their moments, but not enough of them. But of course, this is about generating profit for Paramount. As long as they keep thinking like Ferengi, they'll have about as much success as this dude had crashing a Betazed picnic.

Enceladus, moon of Saturn, has active geysers pounding ice particles into Saturn orbit from reservoirs just under the surface. They form the E Ring, captured here in an image with two of Saturn's smaller moons. You're seeing the ring edge-on in this image above. Notice the dark band in the middle? That's the plane of the Saturn system, otherwise described as that imaginary flat surface directly over the planet's equator. Most of Saturn's inner moons and all of its rings orbit in the plane. Why might that dark band appear here? The Cassini web page describes it: One possible explanation is that all the E ring particles come from the plume of icy material that is shooting due south out of the moon's pole. This means all of the particles are created with a certain velocity out of the ringplane, and then they orbit above and below that plane. For the E Ring to have a pronounced "gap" would mean that Enceladus geysers have been at that moon's south pole for some time. If eruptions of ice were random across the surface (as Io's volcanoes are) the E Ring would be fuzzy (as it is) but without a dark band in the middle. Of course, scientists must date the age of the E Ring. That will help them assess how long geysers have been spouting off on that little moon.

Gaudium et Spes 47 begins a chapter titled, "Fostering the Nobility of Marriage and the Family." This section sets the table for what will follow in this chapter. The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all (people) who hold this community in high esteem sincerely rejoice in the various ways by which (people) today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labor to bring them about. The Council realizes the positive influence marriage has for the individual and for society. Some of these aspects are spiritual, but not all. What I find missing from Church sources is the recognition of changes in society. And I don't mean the external movements detrimental to marriage. I'm not sure some of the Church's marriage thinkers have moved beyond the Catholic village mentality: extended family and the reinforcement of a Catholic culture amongst married couples. What is needed is the development of alternatives to the "Catholic village" for married couples, especially young marrieds. Yet the excellence of this institution is not everywhere reflected with equal brilliance, since polygamy, the plague of divorce, so-called free love and other disfigurements have an obscuring effect. In addition, married love is too often profaned by excessive self-love, the worship of pleasure and illicit practices against human generation. Moreover, serious disturbances are caused in families by modern economic conditions, by influences at once social and psychological, and by the demands of civil society. Finally, in certain parts of the world problems resulting from population growth are generating concern. I think these disturbances need to be recognized and evaluated. These would pile in on top of the massive cultural shifts in the Western world in the past century. Note that GS lists economic conditions immediately after the Catholic favorite, "illicit practices against human generation." All these situations have produced anxiety of consciences. Yet, the power and strength of the institution of marriage and family can also be seen in the fact that time and again, despite the difficulties produced, the profound changes in modern society reveal the true character of this institution in one way or another. Despite these cultural problems and direct attacks, marriage retains high attractiveness as a vocation. That is a testament to our human constitution. I think it also bodes well for the sacramental aspect of marriage. Therefore, by presenting certain key points of Church doctrine in a clearer light, this sacred synod wishes to offer guidance and support to those Christians and other (people) who are trying to preserve the holiness and to foster the natural dignity of the married state and its superlative value. This presumption is an important one. We want to assume that married people want to succeed in their adventure. We want them to discover what is "superlative" about the married state. Comments?

You can't help but love this guy and his approach. I think Serra Clubs and other vocations-concerned groups would do well to listen more to what the pope and other good priests say about their inspiration. Zenit posted part 2 of a transcript of a Q&A session with young people and the pope. One person inquires: Can you tell us how you yourself came to understand your vocation? Can you give us some advice so that we can really understand whether the Lord is calling us to follow him in the consecrated or priestly life? Thank you. Benedict XVI replies: As for me, I grew up in a world very different from the world today, but in the end situations are similar. On the one hand, the situation of "Christianity" still existed, where it was normal to go to church and to accept the faith as the revelation of God, and to try to live in accordance with his revelation; on the other, there was the Nazi regime which loudly stated: "In the new Germany there will be no more priests, there will be no more consecrated life, we do not need these people; look for another career." However, it was precisely in hearing these "loud" voices, in facing the brutality of that system with an inhuman face, that I realized that there was instead a great need for priests. This contrast, the sight of that anti-human culture, confirmed my conviction that the Lord, the Gospel and the faith were pointing out the right path, and that we were bound to commit ourselves to ensuring that this path survives. In this situation, my vocation to the priesthood grew with me, almost naturally, without any dramatic events of conversion. Two other things also helped me on this journey: Already as a boy, helped by my parents and by the parish priest, I had discovered the beauty of the liturgy, and I came to love it more and more because I felt that divine beauty appears in it and that heaven unfolds before us. The second element was the discovery of the beauty of knowledge, of knowing God and sacred Scripture, thanks to which it is possible to enter into that great adventure of dialogue with God which is theology. Thus, it was a joy to enter into this 1,000-year-old work of theology, this celebration of the liturgy in which God is with us and celebrates with us. Of course, problems were not lacking. I wondered if I would really be able to live celibacy all my life. Being a man of theoretical and not practical training, I also knew that it was not enough to love theology in order to be a good priest, but that it was also necessary to be always available to young people, the elderly, the sick and the poor: the need to be simple with the simple. Theology is beautiful, but the simplicity of words and Christian life is indispensable. And so I asked myself: Will I be able to live all this and not be one-sided, merely a theologian, etc.? However, the Lord helped me and the company of friends, of good priests and teachers especially helped me. I print only part of the youth's question, but all of Benedict's reply. I think the pope's answer reveals a multivalent and wise reflection on his own calling. In sum: 1. External opposition is a grave concern, but in the face of a well-discerned path, it is irrelevant to the journey of faith. 2. As a young person, Benedict was moved by the beauty of liturgy. That factor cannot be discounted in developing believers with a strong Christian sensibility. Ignore liturgy and one might as well ignore the future. 3. Benedict was aware his initial attraction (his infatuation, if you will) with beauty (in liturgy and of the intellect) was insufficient compared to the need for a mentality of service. That strikes me as quite apt for the married state as well. One can love the things of marriage, the external movements and expressions of a coupled life, but without a sensibility of service, sacrifice, and deliberate choice, the initial feelings will wither. 4. The pope also credits the guidance of a community: friends, priests, and teachers Then he concludes with a neat reflection on the need for a believer to be attentive to God, to approach one's relationship with Christ as that of friendship, to balance the needful virtues (knowing when to be bold, when to be receptive). Lastly, I can't help but sense that Pope Benedict sees it all as an inspring adventure. With a playfulness like that, who would not want to pick up one's cross and walk Christ's path? To return to the question, I think it is important to be attentive to the Lord's gestures on our journey. He speaks to us through events, through people, through encounters: It is necessary to be attentive to all of this. Then, a second point, it is necessary to enter into real friendship with Jesus in a personal relationship with him and not to know who Jesus is only from others or from books, but to live an ever deeper personal relationship with Jesus, where we can begin to understand what he is asking of us. And then, the awareness of what I am, of my possibilities: On the one hand, courage, and on the other, humility, trust and openness, with the help also of friends, of Church authority and also of priests, of families: What does the Lord want of me? Of course, this is always a great adventure, but life can be successful only if we have the courage to be adventurous, trusting that the Lord will never leave me alone, that the Lord will go with me and help me.

Section 46 begins part II of Gaudium et Spes, treating "some problems of special urgency," as the title describes. This council has set forth the dignity of the human person, and the work which (people) have been destined to undertake throughout the world both as individuals and as members of society. There are a number of particularly urgent needs characterizing the present age, needs which go to the roots of the human race. To a consideration of these in the light of the Gospel and of human experience, the council would now direct the attention of all. Of the many subjects arousing universal concern today, it may be helpful to concentrate on these: - marriage and the family, (sections 47-52) - human progress, (literally, sections 53-62 treat "The Proper Development of Culture") - life in its economic, social and political dimensions, (sections 63-76) - the bonds between the family of nations, and peace. (sections 77-93) On each of these may there shine the radiant ideals proclaimed by Christ. By these ideals may Christians be led, and all (humankind) enlightened, as they search for answers to questions of such complexity. We'll see how it works out.

Getting away from the parish for a few days: I'll be heading to Omaha with some diocesan colleagues next Monday for planning meetings for the FDLC (Federation of Diocesan Liturgical Commissions) Meeting next Fall in Omaha. Have you ever been to an FDLC meeting? I went once, Pittsburgh in 1990. Usually it's diocesan directors who get to go. That year in Rockford, Illinois, we didn't have a director, so four of us from the diocesan liturgical commission pooled resources (some diocesan, some personal) and attended. It was an eye-opener. And let me just leave it at that. My suspicion on this meeting in Omaha is that the regional planners are looking for helpers for the convention. They might get that from me, but I'm also hoping to pick up some rumblings from the liturgical establishment. Just today, I've heard two items that might make some St Bloggers sizzle. First, it appears that the Memorial Acclamation A "Christ has died, Christ is risen, Christ will come again" will be returned to the latest ICEL translation. Also, a movement is afoot in American liturgical circles to suggest a "grandfather clause" for hymns and songs not quite in theological compliance with Liturgiam Authenticam, but which have some attachment in popular circles. In other words, all the songs you love to hate won't be banned. Reason given: you won't make as much of a fuss about them as the people who really like them. If I hear any juicy bits in Nebraska, I'll pass them along. Isn't it cool to know someone in the know?

NPR's Science Friday looked at the Physics of Music last week. I missed the show, but I'm hoping to listen in sometime this week. It's a great topic; a close friend took an undergrad seminar in it back in the late 70's. Scientific American published a series of articles on the topic around that time. Now lots of places offer such a course, including my source for this geeky-looking diagram.

Section 45 concludes Part I of Gaudium et Spes. While helping the world and receiving many benefits from it, the Church has a single intention: that God's kingdom may come, and that the salvation of the whole human race may come to pass. For every benefit which the People of God during its earthly pilgrimage can offer to the human family stems from the fact that the Church is "the universal sacrament of salvation",(cf. Dogmatic Constitution on the Church, Chapter II n. 15: AAS 57 (1965), p. 20.) simultaneously manifesting and a rising the mystery of God's love. The Church confesses its agenda: the coming Kingdom of God. GS also confesses a Christo-centric core: For God's Word, by whom all things were made, was Himself made flesh so that as perfect (human being) He might save all (human beings) and sum up all things in Himself. The Lord is the goal of human history, the focal point of the longings of history and of civilization, the center of the human race, the joy of every heart and the answer to all its yearnings.(cf. Paul VI, address given on Feb. 3, 1965.) He it is Whom the Father raised from the dead, lifted on high and stationed at His right hand, making Him judge of the living and the dead. Enlivened and united in His Spirit, we journey toward the consummation of human history, one which fully accords with the counsel of God's love: "To reestablish all things in Christ, both those in the heavens and those on the earth" (Eph. 11:10). The Lord Himself speaks: "Behold I come quickly And my reward is with me, to render to each one according to his works. I am the Alpha and the Omega, the first and the last, the beginning and the end (Acts;. 22;12-13). The focus on Christ seems pretty clear, especially in concluding the lengthy first part of this document. Any comments?

So, how were your Divine Mercy observances? Cardinal Sean had dozens of times our numbers, But he had rain, too. The National Shrine had a double-dip of cardinalature. We had a deacon. But the music was very fine. Here's a quick order of service from progressiveland: - Opening Hymn - Incensation of the Divine Mercy image - Psalm 145 (the setting I composed for my brother's wedding) - Adoration begun with O Salutaris Hostia (chant setting) - Ten minutes of silence - Glorious Mysteries - Homily - some of the Divine Mercy prayers - meditation song by my friend Michael - Benediction Cookies and fruit plate reception followed. Any reports from the commentariat? Or did you just take a pass?

Both Rock and Amy have posted on the Announcement of Ave Maria University coming to KC to conduct lay ministry formation. I knew of the story from the Catholic Key on Thursday (the stories aren't posted online as of tonight) and I hadn't planned on commenting, but maybe I'll jump in with a few tidbits I've not seen covered elsewhere. Abbreviated reports from the dicoesan web site are available here. My student experience with non-degreed lay ministry formation is zilch. It simply wasn't available in Rochester when I was discerning the complex possibilities of priesthood, music, liturgy, marriage, and a secular job in the early to mid-80's. I had degree choices in music and theology, and I had a Master's and an MDiv from which to choose. For various reasons I chose a Master's program in theology. I very nearly re-enrolled after graduation ('88) for an MDiv, and around 1990 tossed around the notion of doctoral studies in Rome or Notre Dame. Needless to say, I remained in parish ministry, and it doesn't look likely I'll ever be heading back to school. I've taught and been a student advisor in lay ministry programs in a few dioceses over the years. Across the board I've thought liturgical training was fairly weak, but since I've never been asked to do anything about it, I've generally kept my mouth shut. Kansas City and New Wine were not exceptions. There was very little liturgical training in the program as it was run. I thought it to be a serious drawback. So now Ave Maria University is coming to town. There are a few rumblings in my professional circles not for Bishop Finn's choices per se (though there were some), but for the awkward way the new direction was instituted. My sources tell me there was very little attempt to assess adult formation with the people who were actually doing it. The bishop's appointees seemed to have an agenda in mind, and actual fact-finding was sometimes set aside so as to minimize communication. Case in point: the myth that the Center for Pastoral Life and Ministry was responsible only for lay ministry formation. In fact, the Center staff conducted professional development workshops and days of recollection for parish staffs, collaborated with the Priestly Formation office on other professional workshops, and were available as consultants for parishes on any number of issues or projects. I'm aware Bishop Finn publicly stated a budget investment and connected it with New Wine, but either he wasn't telling the whole story or he was woefully misinformed. Last time I checked, nobody at the chancery is quite sure who's responsible for parish staff formation. Or some of the other services the CPLM used to cover. My assessment of lay ministry formation is as follows: how it's put together and what the emphasis prayer, liturgy, and spiritual direction are given for students. I assume adult catechists in these programs are competent. I've never known otherwise. So long as formation programs address student learning needs and are relevant to pastoral situations faced in actual parishes, I probably won't have a serious disagreement with the program. A substantial number of Spanish-speaking or bilingual candidates were due to hit New Wine this past year. I'd expect AMU folks to be on-board with Hispanic minsitry needs and a facility in Spanish. I think a helpful aspect of ministry formation is a seminar/practicum in which students (near the end of their studies) attempt to integrate their learning in a nearly-completed program to practical ministry in their parish. Even non-professional Catholic core volunteers need the pastoral tools to deal with the minefield of actual service. And a program's directors need a student assessment of the coursework provided. In a year or two, I'll know for what we've traded a decent lay formation program. The ball is in the diocese's court. I'll keep you informed on how they're doing.

John Allen reports on a monstrance recovered from Katrina debris and mud, and restored for a papal blessing and a return for prayer use in Louisiana.

Blogs a danger to students. The adult place in this--and I mean non-parent, non-supervisory adults--is a potential minefield. When I first began campus ministry, it was impressed on me the special need for maintaining appropriate boundaries with students, especially undergraduates. In previous positions, I had dated parishioners on occasion, but I knew instinctively that even though many of the undergraduates were "adults" in a legal or intellectual sense or attractive in an adult way, there was a very important boundary to be set. A few times I've visited blogs done by minors--most of them linked on parents' sites. I never comment, and I've never revisited. The level of personal sharing that goes on in blogs (and I don't just mean the trash-talking) strikes me as a factor that makes it very inappropriate for adult-minor contact across blog lines. Maybe I'm just being hyper-sensitive; you tell me. If my daughter wanted to begin a blog, I would allow it under strict conditions. I would not permit comment boxes. I'd monitor it carefully. And I'd suggest she discourage adult visitors. I'm interested in feedback from others on this point. Does your child have a blog? How do you supervise it? Perhaps you are a teen or young adult yourself and you have some thoughts on interaction with adults. Am I being too sensitive or fastidious? What are proper boundaries for this medium?

In Gaudium et Spes 44, the Church expresses a reality both humble and confident. Just as it is in the world's interest to acknowledge the Church as an historical reality, and to recognize her good influence, so the Church herself knows how richly she has profited by the history and development of humanity. The experience of past ages, the progress of the sciences, and the treasures hidden in the various forms of human culture, by all of which the nature of (humankind) is more clearly revealed and new roads to truth are opened, these profit the Church, too. For, from the beginning of her history she has learned to express the message of Christ with the help of the ideas and terminology of various philosophers, and and has tried to clarify it with their wisdom, too. Her purpose has been to adapt the Gospel to the grasp of all as well as to the needs of the learned, insofar as such was appropriate. Note this statement, which presumes a confidence in the faith, as well as a faith in the incorruptibility of the Church's core message in light of the non-Christian tools which may be used from time to time to further the gospel. Indeed this accommodated preaching of the revealed word ought to remain the law of all evangelization. For thus the ability to express Christ's message in its own way is developed in each nation, and at the same time there is fostered a living exchange between the Church and' the diverse cultures of people.(22. Cf. Dogmatic Constitution on the Church, Chapter II, n. 13: AAS 57 (1965), p. 17.) Jesus approved of this certain savvy approach: To promote such exchange, especially in our days, the Church requires the special help of those who live in the world, are versed in different institutions and specialties, and grasp their innermost significance in the eyes of both believers and unbelievers. With the help of the Holy Spirit, it is the task of the entire People of God, especially pastors and theologians, to hear, distinguish and interpret the many voices of our age, and to judge them in the light of the divine word, so that revealed truth can always be more deeply penetrated, better understood and set forth to greater advantage. The entire Church shares in the discernment, according to Vatican II. Pastors and theologians do possess a special need to discern what can be sued in non-religious circles to spread the gospel. But those who live in the world also have a "special" contribution to make. This would be one instance in which it was discovered it is no longer wise or effective to lean on the ordained for the exclusive discernment of right and wrong. Since the Church has a visible and social structure as a sign of her unity in Christ, she can and ought to be enriched by the development of human social life, not that there is any lack in the constitution given her by Christ, but that she can understand it more penetratingly, express it better, and adjust it more successfully to our times. Again, the confidence of our foundation in Christ enables this statement to be presented. Moreover, she gratefully understands that in her community life no less than in her individual (children), she receives a variety of helps from (those) of every rank and condition, for whoever promotes the human community at the family level, culturally, in its economic, social and political dimensions, both nationally and internationally, such a one, according to God's design, is contributing greatly to the Church as well, to the extent that she depends on things outside herself. Indeed, the Church admits that she has greatly profited and still profits from the antagonism of those who oppose or who persecute her.(cf. Justin, Dialogus cum Tryphene, Chapter 110; MG 6, 729 (ed. Otto), 1897, pp. 391-393: ". . .but the greater the number of persecutions which are inflicted upon us, so much the greater the number of other men who become devout believers through the name of Jesus." Cf. Tertullian, Apologeticus, Chapter L, 13: "Every time you mow us down like grass, we increase in number: the blood of Christians is a seed!" Cf. Dogmatic Constitution on the Church, Chapter II, no. 9: AAS 57 (1965), p. 14.) This expresses in part why I find myself impatient with those who complain about anti-Catholicism. In my own life experience, I have also experienced antagonism from peers, at work, in parishes, and my goal has most often been to utilize opposition for my own ends. It does little good to complain about opposition--it is a simple fact of the human existence. Conflict and division are part of the shadow of mortal life. Opposition has the potential to strengthen the talents and the tenacity of those persecuted. While I think that threats should be taken with an appropriate degree of seriousness, it is also important to present the face of self-confidence, not a wail of persecution. Do we believe in Christ's founding of the Church. Or don't we?

From left to right, Saturn with the feathery shadow of its inner rings cast upon the northern hemisphere cloudtops, Mimas just about to dart behind the planet, oblong Janus just above the ring plane, and Tethys below.

Check the Cassini link on my sidebar for more pictures and some interesting findings at the sun's sixth planet.

Rock posts on America's newest cardinal and the latest financial discloures from the Tea Party City. Via the Boston press, we have a picture of Archbishop Sean with red yarmulke and dress browns. Forty-six mil in the red and no pastel shoulder capes in sight.

"This is the wood of the Cross ... "

The parish "tradition" is that the RCIA candidates process the Good Friday cross, which is then splayed across the front for four lines of veneration. Thus we avoid the multiplicity of crosses for veneration.

Bonus coverage: the junior high's Passion Play. Jesus was quite a fine singer.

No pastel shoulder capes; just girls with pillow cases safety-pinned to their heads and Roman guards in the latest Nike footwear.

And they complain about liberal liturgists using too many lay Eucharistic Ministers. Sheesh: at least EM's are doing something in my parish. Twenty-eight acolytes plus whatever didn't fit on camera ... what is it that they do? Link here. Somehow pastel orange and yellow capes don't strike me as very manly, but the only lace seems to be on the altar.

News feature from the Cassini scientists on the comparison of storms on Saturn with Earth.

On Saturn, it may be a very long wait for the calm after a storm. As big and destructive as hurricanes on Earth can be, at least they don't last long. Not like those on Saturn, where storms may rage for months or years. Viewed from space, hurricanes on Earth and the huge atmospheric disturbances observed on Saturn look similar. But their differences are greater and offer intriguing insights into the inner workings of the ringed world being investigated by scientists on NASA's Cassini mission.

Fr Philip took exception to my comment: "So I'm led to the conclusion that the externals of worship: the Missal, the musical style, and just about everything else is irrelevant." ... and asked : Todd, how do you square this statement with the very basic notion that Catholicism is a sacramental faith, a faith rooted in outward signs, externals? If the externals of worship are irrelevant, then why worry with worship at all? Isn't worship--language, gesture, symbol--just a series of externals in motion? Your conclusion is pure Protestantism. I know, I used to be one. I can plead, "context," and also suggest that this post was intentionally undeveloped to invite further comment. And also quickly put together. I could have been more accurate in saying that most of the particulars of the externals of liturgy are irrelevant. As a liturgist, details are my business. I do need to have a psalm prepared for a sung Mass. I do firmly believe that given the professional expectation of having a psalm of quality, the particulars of who wrote it, what style it's performed in, or who sings it is not relevant. At least not nearly as much as the charity and love put into the planning and singing of that particular psalm. My thesis is actually that some of the liturgical reform of the 60's and 70's, as well as much of NLM's so-called reform of the reform contain substantial flaws in that caritas et amor are not placed at the forefront of ministry. A colleague of mine had a motto on display in her office. It read: The Heart of Ministry is Relationship. A bit touchy-feely in the context of an embroidered heart, but on target I think in terms of what liturgy people should bring to bear in their opera in the parish. So I don't think my approach is Protestantism (and the use of that term as a perjorative is perhaps fodder for another discussion) at all, but simply a practical reality grounded in a Catholic sensibility of concern for others. Does that clarify it?

The watchful hope for the liberation of the 1962/1570 Rite continues. Daily posts at the New Liturgical Movement continue after the rumored deadline has come and gone. Peter Nixon adds a thoughtful post on what's gone right in liturgical reform. I think Amy posted something the other day. It probably has about 4000 comments by now, so if you dare ... My readers are well aware of my opinions on the 1962 Missal. I won't bore you with a rehashing of them. But I will get on a familiar soapbox: On Holy Thursday evening it occurred to me the success of any liturgy hinges on two things. Pardon my Latin, but it's seems to be about caritas et amor. In today's distrustful church, it probably means a substantial track record of caritas et amor. And if one needs a track record, there's a corollary in effect: a good liturgy cannot be any single liturgy. You cannot capture a snapshot or sound byte and say with assuredness, "This is good liturgy." I think many liturgists of varied stripes have an ample amount of felicitas. They bring this "happiness" as well as a degree of self-confidence to liturgy. I suspect the early post-conciliar reformers brought a great deal of felicitas to the table. Lacking the temperance of charity and love, their liturgical efforts would be likely characterized as enthusiastic, but perhaps not well received. When I've arrived in a parish, I've always held to the dictum of "listen, listen, listen." And not just to the music. Forty-five months into my latest regnum terroris I still haven't changed much. I still listen, listen, listen. So I'm led to the conclusion that the externals of worship: the Missal, the musical style, and just about everything else is irrelevant. God remains the same: receptive (we hope) to our prayers. And lacking Paul's greatest virtues, just about any faith community: parish, school, monastery, or what-have-you will flounder.

Check out Grant Gallicho's adventures on Cardinal Mahony's sidewalks. "If you're going to tell me that the Latin Mass is more of a Mass than today's, then that's where you lose me," said one teenage boy. Good discussion in the commentariat, too. Like this: That said, there are many reasonable people who have offered thoughtful criticism of the LA Catechetical Conference both past and present. Perhaps it would be a more interesting use of this space to engage in a dialog with those more thoughtful criticisms than to merely engage in self-congratulatory "thank God we're not like those ignorant right-wing publicans" posting. Like what we discuss on most sites at St Blog's, I suppose. Right. Enjoy your conference, folks.

The Venus Express probe is hard at work. The planet's south pole is revealed: Scientists are especially intrigued by the dark vortex shown almost directly over the south pole, a previously suspected but until now unconfirmed structure that corresponds to a similar cloud structure over the north pole. “Just one day after arrival, we are already experiencing the hot, dynamic environment of Venus,” said Dr Hakan Svedhem, Venus Express project scientist. “We will see much more detail at an unprecedented level as we get over 100 times better resolution as we get closer to Venus, and we expect to see these spiral structures evolve very quickly.”

Another nice image of Dione and oblong Janus, moons of Saturn, with the rings nearly edge-on. For most small oblong moons in close orbits, their long axis is locked in, pointing at the large planet. Little Janus features in a sf novel I've heard about, but not yet read.

GS 43 begins a substantial section with a reminder to those who might think total withdrawal to religious territory is a serious option: This council exhorts Christians, as citizens of two cities, to strive to discharge their earthly duties conscientiously and in response to the Gospel spirit. They are mistaken who, knowing that we have here no abiding city but seek one which is to come,(13. Cf. Heb. 13:14.) think that they may therefore shirk their earthly responsibilities. Christian faith implies an even deeper regard than ordinary human beings for secular duties: For they are forgetting that by the faith itself they are more obliged than ever to measure up to these duties, each according to his proper vocation.(14. Cf. 2 Thess. 3:6-13; Eph. 4:28.) Another malady is addressed, too: Nor, on the contrary, are they any less wide of the mark who think that religion consists in acts of worship alone and in the discharge of certain moral obligations, and who imagine they can plunge themselves into earthly affairs in such a way as to imply that these are altogether divorced from the religious life. This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age. Justice, worship, and morality are intertwined for the Christian: Long since, the Prophets of the Old Testament fought vehemently against this scandal(15 Cf. Is. 58: 1-12.) and even more so did Jesus Christ Himself in the New Testament threaten it with grave punishments.(16 Cf. Matt. 23:3-23; Mark 7: 10-13.) The Council says that if one thinks there is a conflict between religion and justice, try looking again. Therefore, let there be no false opposition between professional and social activities on the one part, and religious life on the other. It is a matter of grave sin, according to the Church: The Christian who neglects his temporal duties, neglects his duties toward his neighbor and even God, and jeopardizes his eternal salvation. Phrased positively: Christians should rather rejoice that, following the example of Christ Who worked as an artisan, they are free to give proper exercise to all their earthly activities and to their humane, domestic, professional, social and technical enterprises by gathering them into one vital synthesis with religious values, under whose supreme direction all things are harmonized unto God's glory. Next, the role of the laity is spelled out in more detail. Note the guiding principle of a "well-formed" conscience. Secular duties and activities belong properly although not exclusively to lay (persons). Therefore acting as citizens in the world, whether individually or socially, they will keep the laws proper to each discipline, and labor to equip themselves with a genuine expertise in their various fields. They will gladly work with (others) seeking the same goals. Acknowledging the demands of faith and endowed with its force, they will unhesitatingly devise new enterprises, where they are appropriate, and put them into action. Lay (persons) should also know that it is generally the function of their well-formed Christian conscience to see that the divine law is inscribed in the life of the earthly city; from priests they may look for spiritual light and nourishment. Let the lay (people) not imagine that (their) pastors are always such experts, that to every problem which arises, however complicated, they can readily give (them) a concrete solution, or even that such is their mission. Rather, enlightened by Christian wisdom and giving close attention to the teaching authority of the Church,(17. Cf. John XXIII, encyclical letter Mater et Magistra, IV: AAS 53 (1961), pp. 456-457; cf. I: AAS loc. cit., pp. 407, 410-411.) let the lay (people) take on (their) own distinctive role. A worthy lesson for those of us in parishes and other groups self-identifying as a Christian group: Often enough the Christian view of things will itself suggest some specific solution in certain circumstances. Yet it happens rather frequently, and legitimately so, that with equal sincerity some of the faithful will disagree with others on a given matter. Even against the intentions of their proponents, however, solutions proposed on one side or another may be easily confused by many people with the Gospel message. Hence it is necessary for people to remember that no one is allowed in the aforementioned situations to appropriate the Church's authority for (a personal) opinion. They should always try to enlighten one another through honest discussion, preserving mutual charity and caring above all for the common good. Since they have an active role to play in the whole life of the Church, lay (people) are not only bound to penetrate the world with a Christian spirit, but are also called to be witnesses to Christ in all things in the midst of human society. Second, clergy are singled out with a serious charge: Bishops, to whom is assigned the task of ruling the Church of God, should, together with their priests, so preach the news of Christ that all the earthly activities of the faithful will be bathed in the light of the Gospel. All pastors should remember too that by their daily conduct and concern(18. Cf. Dogmatic Constitution on the Church, Chapter III, n. 28: AAS 57 (1965), p. 35.) they are revealing the face of the Church to the world, and (people) will judge the power and truth of the Christian message thereby. By their lives and speech, in union with Religious and their faithful, may they demonstrate that even now the Church by her presence alone and by all the gifts which she contains, is an unspent fountain of those virtues which the modern world needs the most. Again, dialogue with people of the world is lauded: By unremitting study they should fit themselves to do their part in establishing dialogue with the world and with (people) of all shades of opinion. Above all let them take to heart the words which this council has spoken: "Since humanity today increasingly moves toward civil, economic and social unity, it is more than ever necessary that priests, with joint concern and energy, and under the guidance of the bishops and the supreme pontiff, erase every cause of division, so that the whole human race may be led to the unity of God's family."(19. Ibid., n. 28: AAS loc. cit. pp. 35-36.) The issue of unfaithfulness is raised humbly. The interpretation of "energetically" might be debated, and while some outside the Church seem ready to pounce on us for our sins, it does not abrogate the need for honesty. Although by the power of the Holy Spirit the Church will remain the faithful spouse of her Lord and will never cease to be the sign of salvation on earth, still she is very well aware that among her members,(20. Cf. St. Ambrose, De virginitate, Chapter VIII, n. 48: ML 16, 278.) both clerical and lay, some have been unfaithful to the Spirit of God during the course of many centuries; in the present age, too, it does not escape the Church how great a distance lies between the message she offers and the human failings of those to whom the Gospel is entrusted. Whatever be the judgement of history on these defects, we ought to be conscious of them, and struggle against them energetically, lest they inflict harm on spread of the Gospel. The Church also realizes that in working out her relationship with the world she always has great need of the ripening which comes with the experience of the centuries. Led by the Holy Spirit, Mother Church unceasingly exhorts her (children) "to purify and renew themselves so that the sign of Christ can shine more brightly on the face." Experience is a teacher of the Church. Let it continue to be so.

Have I ever mentioned my dream vacation? I probably have. I started working on an itinerary last year. Here's the first two weeks of seven.

Australia & New Zealand Tour

Day 1 Fly to Los Angeles, then Sydney

Day 2 Arrive Sydney, relax & sleep

Day 3 Sydney: Botanic Gardens, Aquarium, a nice meal

Day 4 Sydney: The Zoo, see the Harbor Bridge, take in a concert at the Opera House

Day 5 Sydney: Shopping, poke around downtown, maybe hit the beach

Day 6 Sydney: Sunday Mass, drive north, lunch & look around Newcastle, get to Brisbane for dinner

Day 7 Brisbane: Wander around, including the city Botanic Gardens; maybe hit the beach

Day 8 Brisbane: More touring of the area, especially the Lone Pine Koala Sanctuary

Day 9 Fly to Alice Springs, get settled

Day 10 Uluru

Day 11 Fly to Perth, get settled

Day 12 Perth: Aquarium of Western Australia, dinner & maybe a concert

Day 13 Perth: Sunday Mass, Art Gallery of Western Australia

Day 14 Fremantle and its sights, maybe do some sailing

The rest of the plan includes about a week in southwest Australia, about a week in Tasmania, and about a week in New Zealand. One of my parishioners is a NZ native. She thinks I'll need more than a week for her country. Probably so, but there's only so much one can do on a liturgist's budget.

Susanna Clarke's Jonathan Strange & Mr Norrell, which, though a bit slow going at the start, has a deep appeal. The author herself describes it as influenced by Jane Austen and J.R.R. Tolkien (among others). How can you go wrong with that? I found a copy of Richard Ford's The Sportswriter a few weeks ago at Half Price Books. I read the first thirty pages, but I've set it aside for a bit. That book above is a hefty volume and I'll probably need all of four weeks to read it before I return it to the library. I picked up this book today after my wife's allergist appointment: Oceans Of Kansas: A Natural History Of The Western Interior Sea. Naturally, the ID crowd would frown, but the cover is way cool. Anybody for a swim? Thought not.

Check out some music before it disappears. Last week I mentioned a wonderful work by the British composer Ivan Moody. The Resurrection portion of his Passion takes up the first twenty minutes or so of this week's Australian sacred music program For the God Who Sings. The first part of the work spanning the prologue of John's gospel along with the Passion takes up about the second half of last week's program. For the God Who Sings is a fine program which aims to present ... ... music and texts that seek to enlighten the path untravelled, the idea unravelled. JS Bach leads. Others (and often the unexpected) follow. The seasons are reflected and the hour is respected with space and contemplation. If any of our readers have other suggestions for sacred music programs available online, feel free to mention them and provide links in the comment boxes. I'm assuming most everybody knows they can go to Vatican Radio, so expand a bit from there if you care to do so.

My bishop adds a sensible voice to the immigration discussion.

"We will never forsake the immigrant's primordial right to peaceably establish a home, to work and provide food, shelter, and the graces of life for their families."

This principle of justice is part and parcel of our Catholic tradition, and affirms that, regardless of their legal status, migrants, like all persons, possess inherent human dignity which should be respected by other individuals and the policies of government.

Read the whole piece here.

Please don't try that at your church.

Gaudium et Spes 42 covers some old ground from earlier in this document, beginning with the notion that Church unity contributes to the unity of human society as a whole. To the extent that the Church is a part of society, this is true, on a sociological level: 42. The union of the human family is greatly fortified and fulfilled by the unity, founded on Christ,(Dogmatic Constitution on the Church, Chapter II, n. 9: AAS 57 (1965), pp. 12-14) of the family of God's (children). Aside from the mission of religion, the Church has no "proper mission" in mainstream human society. This would likely have been an astounding statement in a day when monarchy or other human institutions were raised to a higher level in philosophy. Christ, to be sure, gave His Church no proper mission in the political, economic or social order. The purpose which He set before her is a religious one.(Cf. Pius XII, Address to the International Union of Institutes of Archeology, History and History of Art, March 9, 1956: AAS 48 (1965), p. 212: "Its divine Founder, Jesus Christ, has not given it any mandate or fixed any end of the cultural order. The goal which Christ assigns to it is strictly religious. . . The Church must lead (people) to God, in order that they may be given over to him without reserve.... The Church can never lose sight of the strictly religious, supernatural goal. The meaning of all its activities, down to the last canon of its Code, can only cooperate directly or indirectly in this goal.") But out of this religious mission itself come a function, a light and an energy which can serve to structure and consolidate the human community according to the divine law. As a matter of fact, when circumstances of time and place produce the need, she can and indeed should initiate activities on behalf of all ... , especially those designed for the needy, such as the works of mercy and similar undertakings. The second half of this statement is important. The Church does have something to say about aspects of human society which impact on morality and justice. GS claims the needy as a special interest of the Church. The Church lauds non-religious elements that move congruently to religious aims. The Church is also intended to be a sign, an example for those aspiring to a deeper unity among human beings. This example is intended to be a stronger and more practical example than political domination. Sadly, mishandling of child sex abuse has severely clouded this aspect. I think the world is left with admiration for the more saintly individual examples of Christianity: Mother Teresa, John Paul II, among others. The Church itself as an institution has a more difficult path on the way of credibility. The Church recognizes that worthy elements are found in today's social movements, especially an evolution toward unity, a process of wholesome socialization and of association in civic and economic realms. The promotion of unity belongs to the innermost nature of the Church, for she is, "thanks to her relationship with Christ, a sacramental sign and an instrument of intimate union with God, and of the unity of the whole human race."(Dogmatic Constitution on the Church, Chapter I, n. 1: AAS 57 (1965), p. 5) Thus she shows the world that an authentic union, social and external, results from a union of minds and hearts, namely from that faith and charity by which her own unity is unbreakably rooted in the Holy Spirit. For the force which the Church can inject into the modern society of (humankind) consists in that faith and charity put into vital practice, not in any external dominion exercised by merely human means. This next paragraph raises an important issue, but again, the Church's witness here is dulled because we have yet to achieve any kind of practical peace within our numbers. Even the universality of the Church, which might be seen as a factor transcending particular political, economic, or social systems, is often seen as a detriment to the Church's role in providing an example of and the wisdom for a practical human unity. The witness of charity and justice, when strong, might serve to overcome this: Moreover, since in virtue of her mission and nature she is bound to no particular form of human culture, nor to any political, economic or social system, the Church by her very universality can be a very close bond between diverse human communities and nations, provided these trust her and truly acknowledge her right to true freedom in fulfilling her mission. For this reason, the Church admonishes her own (children), but also humanity as a whole, to overcome all strife between nations and race in this family spirit of God's children, an in the same way, to give internal strength to human associations which are just. This following paragraph could be seen to express a sort of core value for the whole document. The Church is deeply concerned about human welfare. The Church praises elements outside of itself which promote the aims of justice, charity, and peace. The Church is willing to participate with human institutions outside of itself to develop the common good of human society. With great respect, therefore, this council regards all the true, good and just elements inherent in the very wide variety of institutions which the human race has established for itself and constantly continues to establish. The council affirms, moreover, that the Church is willing to assist and promote all these institutions to the extent that such a service depends on her and can be associated with her mission. She has no fiercer desire than that in pursuit of the welfare of all she may be able to develop herself freely under any kind of government which grants recognition to the basic rights of person and family, to the demands of the common good and to the free exercise of her own mission. Comments?