Catholic Sensibility

Gaudium et Spes 77 finds us at the beginning of Section 2, Chapter V, "The Fostering of Peace and the Promotion of a Community of Nations."

Maybe in academic spheres, people still talk about a "community of nations," but I sense that economic and communication realities have made one world of us more rapidly than politics might have done--or would ever do. Since the time of this writing, the number of the world's sovereign nations have doubled, and perhaps there is still more splintering yet to come. At any rate, diving into the text, we find:

In our generation when (people) continue to be afflicted by acute hardships and anxieties arising from the ravages of war or the threat of it, the whole human family faces an hour of supreme crisis in its advance toward maturity. Moving gradually together and everywhere more conscious already of its unity, this family cannot accomplish its task of constructing for all (people) everywhere a world more genuinely human unless each person devotes (her or)himself to the cause of peace with renewed vigor. Thus it happens that the Gospel message, which is in harmony with the loftier strivings and aspirations of the human race, takes on a new luster in our day as it declares that the artisans of peace are blessed "because they will be called the children of God" (Matt. 5:9).

Consequently, as it points out the authentic and noble meaning of peace and condemns the frightfulness of war, the Council wishes passionately to summon Christians to cooperate, under the help of Christ the author of peace, with all (people) in securing among themselves a peace based on justice and love and in setting up the instruments of peace.

Clearly, the world continues along these lines today. Total nuclear destruction is no longer a consideration, but violence pecks away at nations large and small. Even the world's powers are not exempt from gadflies which poke at their way of life.

On the whole, Americans today are significantly safer than they were in the period of 1957-91, probably a bit less safe than 1991-2001. But the world and the Gospel aren't about the safety and security of a single nation.

The council bishops urge every believer to work for peace. So, what have we (in our relative security) done for it lately? Does anyone bother to fast and abstain on non-Lenten Fridays for peace? Or does the association with a liberal view make it too much of a bother? If peace has gone out of style as a movement, consider that Jesus valued it highly, linking those who seek it with those who are members of his family.

Thoughts?

Gaudium et Spes 76 treats a bit of the Church-State issue, starting with the need for people to know the separation between the two in mission: It is very important, especially where a pluralistic society prevails, that there be a correct notion of the relationship between the political community and the Church, and a clear distinction between the tasks which Christians undertake, individually or as a group, on their own responsibility as citizens guided by the dictates of a Christian conscience, and the activities which, in union with their pastors, they carry out in the name of the Church.

The Church stands outside the realm of politics, holding up the ideal of the free and noble character of the human person, as intended by God:

The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and a safeguard of the transcendent character of the human person.

Though separate in purpose and vocation, there are mutual goals shared:

The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same (people). The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all.

The council bishops outline the goals of the Church, and remind readers that the People of God transcend nations and their particular values, shared and unshared. The Gospel is also meant to be applied in "all fields of human endeavor." Doesn't sound very weak to me:

For (human) horizons are not limited only to the temporal order; while living in the context of human history, (a person) preserves intact (an) eternal vocation. The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations. By preaching the truths of the Gospel, and bringing to bear on all fields of human endeavor the light of her doctrine and of a Christian witness, she respects and fosters the political freedom and responsibility of citizens.

The Apostles, their successors and those who cooperate with them, are sent to announce to mankind Christ, the Savior. Their apostolate is based on the power of God, Who very often shows forth the strength of the Gospel on the weakness of its witnesses. All those dedicated to the ministry of God's Word must use the ways and means proper to the Gospel which in a great many respects differ from the means proper to the earthly city.

This chapter concludes by affirming the Church's freedom to teach and to judge situations in the secular sphere:

There are, indeed, close links between earthly things and those elements of man's condition which transcend the world. The Church herself makes use of temporal things insofar as her own mission requires it. She, for her part, does not place her trust in the privileges offered by civil authority. She will even give up the exercise of certain rights which have been legitimately acquired, if it becomes clear that their use will cast doubt on the sincerity of her witness or that new ways of life demand new methods. It is only right, however, that at all times and in all places, the Church should have true freedom to preach the faith, to teach her social doctrine, to exercise her role freely among (people), and also to pass moral judgment in those matters which regard public order when the fundamental rights of a person or the salvation of souls require it. In this, she should make use of all the means-but only those-which accord with the Gospel and which correspond to the general good according to the diversity oœ times and circumstances. While faithfully adhering to the Gospel and fulfilling her mission to the world, the Church, whose duty it is to foster and elevate (Cf. Second Vatican Council, Dogmatic Constitution on the Church, n. 13: AAS 57 (1965), p. 17.) all that is found to be true, good and beautiful in the human community, strengthens peace among (people) for the glory of God.(Cf. Luke 2:14.)

There are times when Gaudium et Spes rambles or fails to make a point succinctly or adequately. But passages like this give lie to the argument the document fails to be strong enough in staking out Gospel ground.

Comments?

While on vacation, a friend sent me this note:

Hey Todd,

This situation here gives me some very mixed feelings. I'm very interested in your thoughts. (I'm sorry if you've already addressed this in the past on CS...)

http://www.post-gazette.com/pg/06166/698388-85.stm

http://www.diopitt.org/news_061506.php

The first link is the story on an upcoming riverboat ordination. The second is the official Pittsburgh diocesan response. I've likely commented here and on other blogs on this in the past, but let's delve into it a bit tonight. For those who want the Church's official position, check link 2 and your Catechism. Assuming that you are able to do so, I'll offer my comments, not in any particular order: First, I've known several women who believed they were called to the ordained priesthood. I had no reason to believe they were crazy, narcissistic, deluded, unfaithful to God, or in any way imbalanced. They had many of the qualities we all associate with good priests: they were good preachers, skilled listeners, deeply spiritual and pastoral leaders, acknowledged spiritual directors, Scripture scholars and teachers, and so on. What their sense of call is I'm not qualified to determine. I know neither their hearts, heads, nor inner standing with God. They say they have a call. I can't agree or disagree. There are times when I barely know my own life's call, and I'm not stupid enough to even attempt a decision on someone else's. Second, I think the relationship between a priest (or bishop) and the faith community--parish, religious community, or diocese is paramount. Shepherds are ordained for a specific diocese. These riverboat ordinations strike me as containing a strain of what I would see as the worst of pre-conciliar Catholicism: that priests are ordained to join a club of peers. They are not. Indeed, the peers of a priest (or bishop) are invaluable; they serve as a necessary support and check, especially for the needs of the individual. But after the relationship with God, the primary bond of any shepherd is with the people. For that reason alone, these ordinations strike me as wholly invalid, even before the Church weighs in with a cannonical opinion. Third, while I may have doubts about the intellectual or theological quality of the argument against the ordination of women, it is, at minimum, the Church's current discipline. That's enough for me to accept it. At maximum, a male-only priesthood is a part of the sacramental Tradition as handed down by Jesus, and that should be enough to give any Catholic grave concern before stepping over the line. Fourth, I do think the Magisterium is in a difficult place in convincing the Body of the veracity of this teaching to a level approaching moral unanimity in the faithful. Their track record with women as a universal institution, in dioceses, with religious orders, and in parishes is frightfully sexist. It remains so today. This fact damages their ability to communicate the teaching with a full integrity and credibility. And lastly, I believe the principle of unity in the Church supercedes the injustice these ordination candidates express, and no doubt, honestly feel. Christ may or may not have historically intended an all-male priesthood. But he did pray for unity. It may be a great mystery, but unity trumps fairness. Sometimes, for the sake of unity, a person must make painful sacrifices. As a father and husband I must do it. As a pastoral minister in the Church I must do it. In my feeble attempts to imitate Christ by loving others I must do it. Sometimes it is fair and just that I do so. Sometimes it is painfully unfair or unjust. Sometimes I complain. Sometimes, it is not a time to protest, but to accept. I do think that clergy, especially bishops, must make some sacrifices of their own and enter into honest discernment with women who experience sexism and alienation and conflict in their calling. I think that women in the Church and society continue to be gravely oppressed and sinned against, and perhaps that is the outlet for this riverboat ordination energy, to make some service not for themselves or their community of women priests, but for others who lack basic freedoms to live, learn, seek happiness or find emotional, vocational, or spiritual fulfillment. John the Forerunner acknowledged that he must decrease so that Christ may increase. It may be that these women--as well as male seminarians and bishops--must gain more of a sense of John, so that Christ may more truly increase for others. That is the greater need for the Church, in my opinion.

Gaudium et Spes continues on the political front. Today's section is a long one, so bear with it, if you can: It is in full conformity with human nature that there should be juridico-political structures providing all citizens in an ever better fashion and without and discrimination the practical possibility of freely and actively taking part in the establishment of the juridical foundations of the political community and in the direction of public affairs, in fixing the terms of reference of the various public bodies and in the election of political leaders.(Cf. Pius XII, radio message, Dec. 24, 1942: AAS 35 (1943) pp. 9-24; Dec. 24, 1944: AAS 37 (1945), pp. 11-17; John XXIII encyclical letter Pacem In Terris: AAS 55 (1963), pp. 263, 271 277 and 278.) All citizens, therefore, should be mindful of the right and also the duty to use their free vote to further the common good. The Church praises and esteems the work of those who for the good of (society) devote themselves to the service of the state and take on the burdens of this office.

More optimism: citizen involvement not only as voters, but in policy-making. Note that voting is considered a duty, not a right one can opt to use. On a theoretical level, politicians are praised for the service they render and the burdens they undertake.

If the citizens' responsible cooperation is to produce the good results which may be expected in the normal course of political life, there must be a statute of positive law providing for a suitable division of the functions and bodies of authority and an efficient and independent system for the protection of rights. The rights of all persons, families and groups, and their practical application, must be recognized, respected and furthered, together with the duties binding on all citizens.(Cf. Pius XII, radio message of June 7, 1941: AAS 33 (1941) p. 200: John XXIII, encyclical letter Pacem In Terris: 1.c., p. 273 and 274.)

A reiteration of the basic principle that leads to the seamless garment approach.

Among the latter, it will be well to recall the duty of rendering the political community such material and personal service as are required by the common good. Rulers must be careful not to hamper the development of family, social or cultural groups, nor that of intermediate bodies or organizations, and not to deprive them of opportunities for legitimate and constructive activity; they should willingly seek rather to promote the orderly pursuit of such activity. Citizens, for their part, either individually or collectively, must be careful not to attribute excessive power to public authority, not to make exaggerated and untimely demands upon it in their own interests, lessening in this way the responsible role of persons, families and social groups.

A commentary on the limits of political leadership, and the trap of abusing government for one's own ends. This one seems to be more a condemnation of the principle of excesses in lobbying rather than so-called big government.

The complex circumstances of our day make it necessary for public authority to intervene more often in social, economic and cultural matters in order to bring about favorable conditions which will give more effective help to citizens and groups in their free pursuit of (a citizen's) total well-being. The relations, however, between socialization and the autonomy and development of the person can be understood in different ways according to various regions and the evolution of peoples. But when the exercise of rights is restricted temporarily for the common good, freedom should be restored immediately upon change of circumstances. Moreover, it is inhuman for public authority to fall back on dictatonal systems or totalitarian methods which violate the rights of the person or social groups.

An attempt to strike a balance between individual rights and the good of the whole.

Citizens must cultivate a generous and loyal spirit of patriotism, but without being narrow-minded. This means that they will always direct their attention to the good of the whole human family, united by the different ties which bind together races, people and nations.

A challenge to consider that the "whole" for which one seeks good is larger than one's circle of friends, neighbors, and citizens.

All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity. They must recognize the legitimacy of different opinions with regard to temporal solutions, and respect citizens, who, even as a group, defend their points of view by honest methods. Political parties, for their part, must promote those things which in their judgement are required for the common good; it is never allowable to give their interests priority over the common good.

A difficult consideration to handle, especially when tempers run high.

Great care must be taken about civic and political formation, which is of the utmost necessity today for the population as a whole, and especially for youth, so that all citizens can play their part in the life of the political community. Those who are suited or can become suited should prepare themselves for the difficult, but at the same time, the very noble art of politics, and should seek to practice this art without regard for their own interests or for material advantages. With integrity and wisdom, they must take action against any form of injustice and tyranny, against arbitrary domination by an individual or a political party and any intolerance. They should dedicate themselves to the service of all with sincerity and fairness, indeed, with the charity and fortitude demanded by political life.

Imagine! Being a public servant to serve and not to enrich oneself or one's allies.

Comments?

Their "lead" editorial weighs in on the approval of Roman Missal III's Ordo Missae, NCR dredges up old wounds, hints at a possible resistance, and praises Bishop Trautman's grace in defeat. Amy and her commentariat are on the ball with it, too. I've added my piece there, and here's a bit more to pile on: I do think the point NCR raises about competence is a valid one. Even my conservative bishop has expressed his own doubts about how the latest Lectionary has worked out. Along with competence in a skill set, be the person a language expert, a Scripture scholar, a liturgist, there are two other possibilities not often mentioned. I think competence implies an integration of the disciplines involved. Any decent computer program can translate words. And computers often serve as surrogates or interfaces for pastoral contact and ministry. A competent person (or group) has the ability to fuse various disciplines and make them work across a wide range of needs. A merely "faithful" translation from the Latin can clunk like any poor 1973 effort if those implementing and using the words are lifeless and inert as musicians, priests, or other leaders. One would hope that Latinists and poets have a liturgy background, a bishop a sense of liturgy and art, liturgists a sense of language and tradition. Poets? Were they included in ICEL? People who are the very best in the English language? People who are generally conceded to have the best and most artistic ability? I think a strong case can be made for the inclusion of such folks. If, that is, quality is part of the intent here. ICEL in the 80's and 90's did it with broad consultation: going to parishes and to poets and musicians to uncover the pieces it needed to complete the work. The curia I've seen under the previous pope seems to have something of an aversion for competence. Maybe things are changing. Rock tells me we're getting good bishops. I hope so, for the general tone of episcopal appointments for the past ten years has seemed to me to be rather thin and unimaginative. Why else would they shuttle bishops into as many dioceses as they do? My other concern is with the alarming lack of peace on Catholic liturgy. Trautman concedes on issues he's championed for years, yet much of what I've seen written in commentariat boxes shows little regard for that. In other words, St Bloggersville is mostly made up of sorehead winners. They get the triumph they want, yet they are unable to accept victory without their name-calling and their continuing misadventures in spelling. (Perhaps Latin would be a better target language for insults.) For some Catholics, let me suggest your victory might be pyrrhic. The whole point of liturgy is the worship of God and the sanctification of the faithful. Yet in focusing on the unworthy centurion who requested a long-distance cure, perhaps you have forgotten the other gospel call to leave your gift at the altar and go in search of reconciliation in your broken relationships. For indeed, if you are so indulgent in your passions, especially anger, in the liturgy wars, you may indeed have lost something more precious than an accurate rendering of Latin. In my own parish, the liturgy wars are far more muted than online. While there are a few simmer spots, some people seem to realize they have my ear for their concerns. Making liturgy policy is shared by parishioners and staff, and we make efforts to ensure substantial concerns are thought out well and if action is warranted, we discern as best we can. Our implementation of Roman Missal III will probably look like our previous implementations: careful explanation about what appears to be tinkering, and especially taking advantage of our opportunity to improve the liturgy and to bring more mindfulness and prayerfulness to parish liturgy. The liturgy in our parish will improve not by following the formulas more correctly, but by a more complete involvement with Jesus present and active in our lives. From what I've seen of the early drafts, I think we have a flawed tool with which to work. But that's true of pretty much everything in mortal life. My hope is that parishes will be able to bring competence to bear in their liturgies. My hope is that parishes will see the implementation as the first step to better liturgy, not the last one. My hope is that someday we'll see better spelling and less name-calling on the net.

Our diocese hosted a fun day for altar servers earlier this month. Six of our parishioners attended and a few were featured by quote or photo.

Lauren Nicole Ayer Ruiz of St. Thomas More Parish, said she likes the priests.

"The Fathers are really funny," she said. "They like make jokes and make funny voices with us and stuff."

"It's fun, especially bringing up the gifts to the altar," said Kelsy Ceriotti, also of St. Thomas More. "You are with Jesus. That's going to be his body and blood."

The funny voices are courtesy of our diocesan vicar general, who is well-known for his self-deprecating sense of humor and his talent for imitation.

The bishop had good things to say:

Bishop Finn said that serving Mass is a great way for girls and boys to draw closer to God.

"Service at the altar is a special way to express your closeness to the Lord and to listen to him for direction in your life," Bishop Finn said.

But being close to Christ also means being willing to suffer with Christ and to make sacrifices, the bishop said.

"It's going to mean sacrifices" to serve God, he said. "Maybe it's getting up early to serve Mass, and maybe it's other sacrifices."

But Christ remains ready to share any burden for those who follow him, Bishop Finn said.

(People), families and the various groups which make up the civil community are aware that they cannot achieve a truly human life by their own unaided efforts. Gaudium et Spes 74 treats the human reality of politics, which is broadly defined as follows: They see the need for a wider community, within which each one makes his specific contribution every day toward an ever broader realization of the common good.(Cf. John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 417.) The Christian approach to politics moves a bit beyond that. For believers, politics implies the striving for perfection: For this purpose they set up a political community according to various forms. The political community exists, consequently, for the sake of the common good, in which it finds its full justification and significance, and the source of its inherent legitimacy. Indeed, the common good embraces the sum of those conditions of the social life whereby men, families and associations more adequately and readily may attain their own perfection.(Cf. John XXIII, ibid.) Leadership is an important quality to acknowledge, for it also benefits the common good: Yet the people who come together in the political community are many and diverse, and they have every right to prefer divergent solutions. If the political community is not to be torn apart while everyone follows his own opinion, there must be an authority to direct the energies of all citizens toward the common good, not in a mechanical or despotic fashion, but by acting above all as a moral force which appeals to each one's freedom and sense of responsibility. A radical concept for Catholics of centuries past, namely that citizens are to rightfully determine the style of politics as well as specific leaders: It is clear, therefore, that the political community and public authority are founded on human nature and hence belong to the order designed by God, even though the choice of a political regime and the appointment of rulers are left to the free will of citizens.(Cf. Rom. 13:1-5.) It follows also that political authority, both in the community as such and in the representative bodies of the state, must always be exercised within the limits of the moral order and directed toward the common good-with a dynamic concept of that good-according to the juridical order legitimately established or due to be established. When authority is so exercised, citizens are bound in conscience to obey.(Cf. Rom. 13:5.) Naturally, don't throw the baby out with the bathwater: Accordingly, the responsibility, dignity and importance of leaders are indeed clear. But where citizens are oppressed by a public authority overstepping its competence, they should not protest against those things which are objectively required for the common good; but it is legitimate for them to defend their own rights and the rights of their fellow citizens against the abuse of this authority, while keeping within those limits drawn by the natural law and the Gospels. But consider a multivalent approach, if it works to the aim of the common good. According to the character of different peoples and their historic development, the political community can, however, adopt a variety of concrete solutions in its structures and the organization of public authority. For the benefit of the whole human family, these solutions must always contribute to the formation of a type of (person) who will be cultivated, peace-loving and well-disposed towards all (other people). GS 74 seems both vague as well as a bit uneasy over turning over the car keys to the citizenry. Being vague is also being wise in this context; I still think we have a considerable way to go to perfect our own democracy in the US, much less many other nations who suffer from more corruption, organized crime, elitism, and the like. And on the second point, is there a way to transcend media-coddled mobs? That might not be what the council bishops had in mind with their awkward caveats about protesting against the good things bad leaders might provide. Maybe you have more substantive comments. If so, have a go.

Returning home tonight, we survived this marathon of a vacation--the longest we three have taken together. 2921.3 miles was the final odometer reading--and it felt every bit of that journey's length. The pets were appropriately enthusiastic, and after viewing some of a dvd acquisition from Springfield IL earlier today, two of the three of us are in bed, and the internet scribe of the household will be soon to follow. There wasn't any place we visited on our return leg I wouldn't recommend, so quickly ... In rewind, we were rained out of our afternoon tour of Mark Twain sites in Hannibal MO. We'll have to return another time. Brittany was sound asleep in the back seat and my wife and I thought the better of a) waking her and b) trekking through a Mississippi river town in a downpour. Instead, Anita stopped in a bookstore while I read about Frances Folsom Cleveland in her new first wives book she picked up earlier in the day. We spent last night in the Illinois capital and spent the morning at the marvelous new Lincoln Museum. It was the indoor highlight of my trip. We did a speed tour of the old state capitol, passed by the front of Lincoln's law office, drove by another site or two, enjoyed a meal and a stop in another used bookstore, but cut the Springfield stay to get to Missouri. As it turned out, a quick peek at the Lincoln home wouldn't have put much of a dent in the day. And left totally unseen was the state museum. Oh well. In the Lincoln Museum, I was struck by many things: the quality of the displays as well as the content of what was communicated in them. There was a video map depicting the Civil War/War Between the States at a rate of one week per second. Red and blue shades depicted Union or Confederate control, and casualty counters for both the USA and CSA clicked in the bottom right corner. Yesterday we drove the Toledo-to-Springfield leg, interrupted by a pleasant stop at the Fort Wayne Children's Zoo, an impressive and well-staffed park, at least in my experience. Sunday we departed my brother's home and went to Mass at the Abbey of the Genesee, a frequent retreat destination of mine in the 80's. We stocked up on bread and spiritual books. The night before, I finally watched my first Rhinos' match, which ended in a typical soccer score of 0-0. It was the third game at the new soccer stadium in Rochester. We sat in the upper deck. I loved the tilt of the seats and the great view of the playing field. I'll have more to blog on my reflections on seeing old friends, the books we picked up, and one or two other insights. I hope to push ahead and finish Gaudium et Spes starting in a few days when I get caught up at work and at home. Maybe a bit later this month, I'll take time for the upgrade I've been pondering for the past few months. Meanwhile, may all your journeys, especially those of the Spirit, be guided by Mary, Protector of Travellers, and by the archangel Raphael.

Two of the more interesting moons in the solar system are contrasted in this image.

Ironically, what these two moons hold in common gives rise to their stark contrasting colors. Both bodies are, to varying degrees, geologically active. For Enceladus, its southern polar vents emit a spray of icy particles that coats the small moon, giving it a clean, white veneer. On Titan, yet undefined processes are supplying the atmosphere with methane and other chemicals that are broken down by sunlight. These chemicals are creating the thick yellow-orange haze that is spread through the atmosphere and, over geologic time, falls and coats the surface.

How often is the Holy Mass used as a platform or background for something else, like a graduation or the nationalism of patriotic songs(?)

But I would take more care around an underlying assumption that the liturgy is necessarily sullied by its association with a national expression, a graduation, or some non-sacramental (or even sacramental, perhaps, as in the case of a wedding or funeral) event. I would presume that one of our "modern accretions" such as a home Mass, or the co-scheduling of a commencement with the Eucharist more tightly weaves such "background" into the sacrifice of the liturgy. Vatican II (in Sacrosanctum Concilium 37) makes provision for such platforms:

"Sometimes in fact she admits such things into the liturgy itself, so long as they harmonize with its true and authentic spirit."

The question I have is a more grave one in regard to what the including of a graduation at Mass does to the graduation rather than to the Mass. Naturally, as a liturgist, I have great faith in the efficacy of the Eucharistic celebration. Over the years, I've come to see the Mass as far more durable than I did in the past. Some of this is due in part to the personal mistakes I've imparted here and there. The liturgy still works in spite of the human imperfections. I've come to recognize that any invocation of God's grace is bound to be more pervasive than we mortals could possibly imagine. The presider's invitation to "Lift up your hearts" implies that the offering of sacrifice extends beyond bread and wine. Casual Catholics might not think twice about "platforming" at Mass. But maybe they should. First, such "offerings" no longer are our personal ones. At its core, the Mass is a public and communal celebration (SC 26). The inclusion of a graduation, for example, implies that we no longer have a simple gaggle of Catholic graduates taking leave of an educational institution. By ritual, they have placed not only their own long struggle for achievement, but the future for which they hope, in sacrifice to the Father. Some people undoubtedly snatch their diplomas and futures back, if they ever let go of them at all. But for the willing cooperator with God's grace, we believe something will come of such sacrifice. Not only have the offerings become public, as well as a public expression, they have also been turned over to God. In my most recent experience of a home Mass, my friends "got it," in the sense that they truly knew that the act of consecrating their home involved a sacrifice to God. The "intention" of that Mass had great meaning. But such intentions are not solely dependent on the human action of "getting it." If we accept God's grace as omnipotent, pervasive, and even sneaky, we must also accept that our "platforms" are far more susceptible to "corruption" than the Mass itself. Rather than give us free license to make the liturgy a free-for-all, I'd say that on many occasions, we should be asking of our national songs, our marriages, our funerals, our special events: do we really want to do this?

In my experience they do. I've always been amused by Thomas Day's premise--which implies nobody sings. I find myself scratching my head over the notion that people don't sing because the music is so bad compared to the good old days. First, nobody was singing chant in parishes outside the very occasional choir loft prior to 1960. Second, most Catholics, even young Catholics, have no idea what musical treasures are in existence and lie scattered around, unused. I still get more requests for "Let It Be" and Three Dog Night's "Joy to the World" than for plainsong. And the suggestion for Marian hymns usually does not mean the Gregorian antiphons, but Schubert for meditation or something familiar like "Immaculate Mary," so they can sing along. Even at the noon Masses in my parishes, some people are singing. What do they sing? The Mass parts rather lustily, their favorite hymns both contemporary and pre-conciliar. Stuff they know, and know well, in other words. My subjective experience is naturally biased. Not only do I consider myself a better then average music director (therefore my congregations are better than average in singing ability and willingness), but the parishes that have hired me have largely done so to build on existing good music programs. Sure, I've had to resurrect one or two parishes from rudderless interregna, but the pieces were well in place. This past Sunday, we visited my brother's in-law's parish a few miles from where I grew up. The music was pretty mainstream, though they did program the Haas setting of Psalm 116 and "Halle Halle Halle." The people sang those, too. They sang all three verses of my 1970-72 favrotie Communion hymn for entrance. (Guess it if you can.) And three verses of a chestnut for closing. Not too much singing of "Pan de Vida" for Communion, but unlike my parish, they didn't start the singing till after the cantor went to Communion. A missed opportunity for them. A few suggestions (some of which are repeated from prior posts) on what could be working in US Catholic parishes: - Average music can be done well, and the people will generally sing it. Corollary: without good musicians, even great music can get trashed in the making. - Very few parishes out there will raise the bar on chant and the classics without a well-paid music director who knows her or his stuff. There exists only rare amateur competence in such things. Even more scarce is the pastor willing to send his amateurs to classes and conferences to get the key to the Classical Treasure Box. - Good music programs take time. One new song a month is close to the maximum limit. You do the math: If it takes 25-35 songs to do a core repertoire (I'll post my thoughts on that after vacation) of a new style such as plainsong, you're looking at a year for ordinary Sundays, and a few more for Lent, Advent, and Easter.

I confess I have peeked at Whispers since Monday to get Rock's stories on the USCCB huddles on liturgy. I also confess my pleasant surprise that the whole affair seemed to have been conducted with a good degree of adult-ness, a clear improvement over bedtime at my house. The end to the institutional tone of confrontation seems a positive development. I don't really care if it was more Benedict or Bishop Roche or Trautman. It might be nice to think it was all three of them and more. Now the task ahead will be to implement the new Roman Missal in a like-minded way in parishes. First step on that agenda will be to bridge possibly the widest gap in the institution today: that between bishops and priests. Bishops have a substantial sell-job ahead for those clerics who do not have a master of ceremonies pointing to the right spot on every liturgical page. I still see priests paging through the Sacramentary mid-liturgy looking for the right preface. The new Missal gives them all a fresh opportunity to give their presidency at liturgy a jump start. Will it happen? Maybe the priests in the blogging audience can give us a picture for them and/or for their diocese. I think teaching of the people the new responses will be difficult, but not quite so difficult as making the bishop-parish priest connection. Some pastors will botch it. Some will lead by example and bring the folks along. Personally, I think the Church would make a better decision to implement the Roman Missal in one chunk, and not do it piecemeal. Let the people see the priests renew their approach to celebrating the Mass. But if changes are seen with a let's-get-it-over-with attitude by clergy, it will be a disaster waiting to bite new pastors on the butt once they start moving around in the next six years. Musicians will have it easy. Music publishers will sell new editions of Mass settings and their luxe condos and vacation homes will get a new kitchen or boat here and there. Parish musicians will buy up those new copies and learn them. The occasional director will have to occasionally remind the tenors or the sopranos about word changes, but by and large, the music segment will get the job done. In a few years, I suspect we'll have a new edition of Music in Catholic Worship. My source tells me it will be overhauled to align with the new GIRM and Roman Missal and reflect thirty-plus years of post-conciliar experience. Don't be surprised if it goes to the body of US bishops for approval. Anybody hear "and with your spirit" from the pews this past weekend? I'm sure it was uttered somewhere.

We capped the day with a Maid of the Mist tour, which has us all laughing in the roar and mist. We certainly saved the best for last, as the late afternoon sun was behind us, treating us to nearly full-circle rainbows in the mist of the falls. The outlooks have their own interest, as does the catwalk and "Hurricane Deck" near the base of Bridal Veil, but the boat ride to the base of the falls is beyond words. The picture hardly does it justice either, you just need to go.

Didn't make the Falls yesterday. The heavens poured down something more substantial (not consubstantial!) than dew. The clammy, rainy, occasionally downpourish conditions finally gave way to bright and clear skies early afternoon. By that time we had adjusted our plans to a three-way Scrabble match of the three generations: me, my mother, and my daughter. I'd like to say we enjoyed a walk through Highland Park, but two of the three of us had some allergic experiences. I suspect by the youthful pouting we received, the other of us might have also been bombarded by pollen. Too bad. We checked out the conservatory (see image), then went on to a bit of a walking tour of my alma mater. Pouting continued. I have to admit I haven't been following the dewy debates of the USCCB on liturgy and all. A scientist (or your sensible blogger) will tell you than dew doesn't quite fall from the skies. Rain comes from the skies, of course, as any Rochesterian will tell you. Dew is a product of a temperature differential between moisture-laden air and a surface radiating excess heat. Here are a few geeky reflections to send us all on our busy days: - Dew forms from moisture in proximity to the surface on which it appears. It doesn't come from the sky, from clouds, or even the heavens. - If the temperature of the surface and the air are nearly the same, dew will not form. In other words, if a person is on God's wavelength (electromagnetically speaking) forget about the dew. Enjoy the breeze, if you can. - Dew blesses someone relatively warmer than her or his surroundings. A hothead will attract dew. Perhaps spiritual dew is a blessing for angry persons. Time to hit the road. God's dew or breeze on your day!

Saturday was the longest leg of the trip to upstate NY. We lunched with Sandi's son Scott and his wife Char in Cleveland, who are expecting their first child in a few months. My cousin Scott is famous for appearing in a national tabloid magazine for shipping himself in a crate to a friend's house when he was in college. I have the clipping somewhere in my files at home. We got to my brother's house tired and a bit testy. 1243.8 miles might be more togetherness than some people could stand. After Sunday Mass, brunch with my sister-in-law's family, a visit with my mom, we went sailing. Such as it was. Lake Ontario was completely becalmed. Motored out about a mile from the harbor at Pultneyville. Swam a bit. My nephew Adym cleaned the hull of algae for his dad's Father's Day present. Cooked out at the yacht club. No exotic animals or great works of art, but the most relaxing and enjoyable day of the vacation so far. Check my brother's site above or on the sidebar for photos of his boat. We're finally catching up on sleep. Speaking of which, my wife has arisen, so it's time to get cracking on getting to Niagara Falls.

Day two found us rising early and leaving St Louis a little after sunrise. Brittany and I are still on our school sleep schedules, so it was easy for us. We paused in Terre Haute for a lunch break, stopping at the Swope Art Museum for a very pleasant visit. I love art museums, but for some reason, I can only digest in snatches of an hour, or maybe two at most. This museum focuses on American artists of the past 150 years or so. A bit of the Hudson River School through Impressionism and to the present day, with a liberal dash of regional artists. Over on the left is a depiction of one of my favorite works, Hummingbird Hunters

A native of Terre Haute, Indiana, James Farrington Gookins became one of the leading painters in the Midwest. Though well known for landscape paintings such as Mount of the Holy Cross, Colorado, Gookins' fame rests on his charming paintings of mischievous elves and fairies such as Hummingbird Hunters. Influenced by William Shakespeare's A Midsummer Night's Dream, Gookins created a fantasy world in which tiny beings hunt and capture hummingbirds. The exactitude with which the artist depicts rare plants suggests that he had access to hothouse specimens.

Small art museums like this are definitely worthy stops. After a Mexican lunch, we "enjoyed" road work on I-70 in Indiana, arriving at my aunt's home in Bellbrook, Ohio in time to jump back in the car with her, motor to Xenia, and have a nice dinner with my cousin Sandi. Brittany enjoyed playing with her young cousins. It was our first time with our Ohio relatives in almost five years. Last time was for my aunt's 80th birthday celebration, the reason for a very nice family reunion, and Brit's initial introduction to my side of the family. We spent a quiet Friday in Ohio. Brittany's right tennis shoe appeared with a hole in the front--her third outgrown shoe size since last August. Vacation with us, you'd better have good footwear, I guess.

The weekend's over; my family's back at work or in school. We're heading to the Falls today. Which is good, because Brit's already bored because her cousins have left for their last two days of school. We've survived the trip so far. Done and seen some good things. Wednesday found us in St Louis by 9AM to see the zoo. Hotel check-in at 1:30 for three tired travellers heading for a nap. After Brit's swim, we drove into the city to see my favorite St Louis site, the Gateway Arch. I'd been up in it twenty-nine years ago when I was in town for a college chess tournament. I didn't remember how cramped the tram was. On the four minute ride to the top, I had to keep talking and breathing deeply. Hmm, enclosed spaces weren't always a problem with me. The top of the arch is cool. We were there about two hours before sunset and the shadow of the arch just reached to the Illinois side of the Mississippi river. Wished I'd had a digital camera, though. The windows on the observation deck tilt down. An observer can see the ground below the arch. Images taken from both sides (east-facing and west) could be merged and you could tell your amazed relatives you hung from the bottom of the arch to get that one.

A bit of clarification on what should replace the American Quiet Mass. I've not been much of a fan of them. I did attend them through most of my high school days, due to other activities, so I'm well familiar with them. My own 7:30 parishioners are divided on music or no music. I've had a few letters complaining about the music. I've had some face-to-face with parishioners who have thanked us and appreciated the music. When we invite our 7:30 people to sing, they do so, with substantially more gusto than the noon or 5PM massgoers. That's hard to ignore. The early Sunday Mass doesn't have to look and sound like the other parish liturgies, nor should it, really. Certain elements which are recited now could easily be sung, and sung well: the Eucharistic acclamations, the gospel acclamation and the psalm. The dialogues would be nice. That's the minimum I would envision at my parish except for: - Possibly adding the Gloria during the Easter and Christmas seasons - Possibly the Kyrie during Lent - Hymns at entrance and communion on major feasts, and possibly during important seasons. And that's pretty much all. We've had a cantor step forward for that Mass the past few years who first, wanted to sing every week, and second, insisted on singing as much as they do at our other five Masses. It was an error on my part to permit that, I think. People at that Mass have said they appreciate silence and a reflective mood, and I don't think Preparation of Gifts or Post-Communion is a bad place for that at all. The same pretty much goes for the early holy day Masses. So there you have it. Parishioners or anybody step in, if you care to.

A change in pastors always stirs things up in a parish. I wanted to share with you a letter I received today at the parish. But first, I'm going to provide the pertinent section of my bulletin column that inspired it:

Considering the breathing space we’re giving to choirs this summer, I’d like to explore a bit the role of music at Mass. For 7:30 Mass (and the early Sunday Mass in most parishes) that’s sometimes a contentious point.

This is old territory for some. I know I’ve raised this issue in print before. The Church teaches that singing the Mass is normative for us. (Note the distinction between “singing the Mass” and “singing at Mass.”) Meditation songs, instrumental music, extra music: that’s all secondary to the liturgy. What counts the most are the parts of the Mass which are intended to be sung by the people.

Before Vatican II, we had High Masses with all the artistry a parish could muster. And we had Low Masses. That distinction was done away with by 1970. With the new Roman Rite, pastors and musicians were urged to strive for the older sense of “High Mass” all the time, with all the beauty and quality that can be brought to bear for the worship of God.

The expectation that any Sunday or holy day Mass won’t have music is foreign to the Church’s understanding. That said, music on holy days and early Sunday mornings in America is often equally foreign to people who might prefer not to have music at all.

So I will explain my dilemma frankly. The Church teaches that singing the Mass, even singing the 7:30 Mass, is essential. The Church doesn’t force me or us to do it, no more than we’re forced to have choirs, decorations, or do most of the fine details in any particular way (outside of the rubrics, themselves). Yet the teaching remains that music is intended to put the language of the liturgy on a higher plane of expression. The challenge is being faithful to that while not gravely offending the sensibilities of those who disagree.

Which I thought was reasonable enough. The previous pastor wanted some movement toward year-round music at 7:30 Mass. At present, we sing Christ the King through Baptism of the Lord and First Sunday of Lent through Body and Blood. (This year, we did add the ordinary time Sundays before Lent (a cantor wished to continue to provide music leadership) and lopped off the post-Pentecost "white" feasts.) So I received this anonymous communique today:

Do we really look that stupid??????? "The Church teaches that singing the Mass, even singing the 7:30 Mass, is essential." Where the hell did you get that?????????????? I do know that the Church wants them to be called "Communion Ministers" but you refuse to do that. Be with the Church or against it, but don't try to be both. An informed and disgusted parishioner cc. Rev. Donald Farnan, Bp. Robert Finn, all members of the parish Pastoral Council.

My readers and friends know I'm not a fan of anonymity when it comes to complaints. Twelve-Step groups, the Sacrament of Reconciliation: these are perfect for not plastering one's name where one doesn't want it. Comboxes are okay, too, if you insist. You also know I don't shy away from a brisk discussion, and I've adopted a wide open policy of receiving parishioner input, regardless of their ideology. So let me pass on some advice if my anonymous friend is reading: Don't be afraid of signing your name. I won't trigger a trap door if your family member wants to get married or approach the altar for Communion. I'm hardly going to bite your head off if you want to discuss. And your sharing is absolutely confidential both in source and content. I'll gently refer you to section 40 of the GIRM, which reads:

Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation. In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together.

I also invited all interested parishioners to join me after Mass on Sunday to explore music at the parish "quiet Mass" a bit further. Nobody showed up, despite the youth group providing delicious cinnamon rolls and coffee. I'm not sure what an anonymous complaint will net at the chancery or with a pastor who has yet to take charge. Maybe my commentariat would like to predict what would happen or how such a complaint should be regarded. My position is to adopt absolute openness. (Except where I corrected a typo/misspelling.) The writer may choose to remain anonymous, but I believe letters like this should get some airplay, as it were. Especially since it has been distributed to at least eight individuals. A signed letter is a trusted confidence, unless the writer gives permission to reprint. Any thoughts on your end?

That's what future planets of Beta Pictoris might develop. The star is a toddler, only twenty million years old. Planet formation is still millions of years away, but right now, the kid sports a halo of carbon gas. Here's a shot in infrared over on the right. Other artists have been more fanciful (see below) in depicting "Beta Pic," the more familiar term for this 375 trillion-mile distant star. Doing the math on such a voyage is an interesting little exercise. If I were able to set the cruise control on my new car for 65mph and drive an imaginary highway to Beta Pic, I would arrive in plenty of time (about 675 million years) to see those diamond mountains and avoid the crush hour traffic around young stars. I'm sure one or two members of my readership would love to get rid of me for a few geologic eras. Not that I wouldn't like to go some day. But on my salary, forget about a hyperdrive.

Gaudium et Spes now turns its gaze to politics. Chapter IV of Part II is titled, "The Life Of The Political Community," and it begins by recognizing the upheaval in political structure of the 50's and 60's: In our day, profound changes are apparent also in the structure and institutions of peoples. These result from their cultural, economic and social evolution. Such changes have a great influence on the life of the political community, especially regarding the rights and duties of all in the exercise of civil freedom and in the attainment of the common good, and in organizing the relations of citizens among themselves and with respect to public authority. The end of European colonialism in Africa preceded Vatican II, that must have been one of the foremost considerations, along with the advance of Marxist-Socialism. The council supports a generosity in the rights to public expression: The present keener sense of human dignity has given rise in many parts of the world to attempts to bring about a politico-juridical order which will give better protection to the rights of the person in public life. These include the right freely to meet and form associations, the right to express one's own opinion and to profess one's religion both publicly and privately. The protection of the rights of a person is indeed a necessary condition so that citizens, individually or collectively, can take an active part in the life and government of the state. A diagnosis of the increasing call for civil rights, and the increase of tolerance in some societies: Along with cultural, economic and social development, there is a growing desire among many people to play a greater part in organizing the life of the political community. In the conscience of many arises an increasing concern that the rights of minorities be recognized, without any neglect for their duties toward the political community. In addition, there is a steadily growing respect for (people) of other opinions or other religions. At the same time, there is wider cooperation to guarantee the actual exercise of personal rights to all citizens, and not only to a few privileged individuals. Yet the bishops recognize that in 1965, some political systems were not in compliance. Likewise the widespread corruption in the world (I can't just say Third World anymore, can I?) damages human society on the local, national, and universal levels: However, those political systems, prevailing in some parts of the world are to be reproved which hamper civic or religious freedom, victimize large numbers through avarice and political crimes, and divert the exercise of authority from the service of the common good to the interests of one or another faction or of the rulers themselves. And an optimistic (some might say naive) hope: There is no better way to establish political life on a truly human basis than by fostering an inward sense of justice and kindliness, and of service to the common good, and by strengthening basic convictions as to the true nature of the political community and the aim, right exercise, and sphere of action of public authority. Thoughts?

Gaudium et Spes encourages a sterling example from J&P (not JPII) believers: Christians who take an active part in present-day socio-economic development and fight for justice and charity should be convinced that they can make a great contribution to the prosperity of (humankind) and to the peace of the world. In these activities let them, either as individuals or as members of groups, give a shining example. Having acquired the absolutely necessary skill and experience, they should observe the right order in their earthly activities in faithfulness to Christ and His Gospel. Thus their whole life, both individual and social, will be permeated with the spirit of the beatitudes, notably with a spirit of poverty. Whoever in obedience to Christ seeks first the Kingdom of God, takes therefrom a stronger and purer love for helping all (their sisters and brothers) and for perfecting the work of justice under the inspiration of charity.(For the right use of goods according to the doctrine of the New Testament, cf. Luke 3:11, 10:30 ff; 11:41; 1 Pet. 5:3, Mark 8:36; 12:39-41; Jas. 5:1-6; 1 Tim. 6:8; Eph. 1:28; a Cor. 8:13; 1 John 3:17 ff.) I don't have a problem with that; do you?

This section of Gaudium et Spes addresses property rights, starting on a sensible point: Since property and other forms of private ownership of external goods contribute to the expression of the personality, and since, moreover, they furnish one an occasion to exercise his (or her) function in society and in the economy, it is very important that the access of both individuals and communities to some ownership of external goods be fostered. Ownership is not just a legal and moral right, but it also presumes a responsibility: Private property or some ownership of external goods confers on everyone a sphere wholly necessary for the autonomy of the person and the family, and it should be regarded as an extension of human freedom. Lastly, since it adds incentives for carrying on one's function and charge, it constitutes one of the conditions for civil liberties.(Cf. Leo XIII, encyclical letter Rerum Novarum: AAS 23 (1890-91) pp. 643-646, Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 191; Pius XII, radio message of June 1, 1941: AAS 33 (1941), p. 199; Pius XII, radio message on Christmas Eve 1942: AAS 35 (1943), p. 17; Pius XII, radio message of Sept. 1, 1944: AAS 36 (1944) p. 253; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961) pp. 428-429.) Despite modern legalities, and the recognition of non-physical realities as property, the same moral structure of rights and duties applies: The forms of such ownership or property are varied today and are becoming increasingly diversified. They all remain, however, a cause of security not to be underestimated, in spite of social funds, rights, and services provided by society. This is true not only of material property but also of immaterial things such as professional capacities. A slightly more explicit rendering of the importance of the common good: The right of private ownership, however, is not opposed to the right inherent in various forms of public property. Goods can be transferred to the public domain only by the competent authority, according to the demands and within the limits of the common good, and with fair compensation. Furthermore, it is the right of public authority to prevent anyone from abusing his private property to the detriment of the common good.(Cf. Pius XI, encyclical letter Quadragesimo Anno: AAS 23 (1931) p. 214; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 429.) And more on community considerations: By its very nature private property has a social quality which is based on the law of the common destination of earthly goods.(Cf. Pius XII, radio message of Pentecost 1941: AAS 44 (1941) p. 199, John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961) p. 430.) If this social quality is overlooked, property often becomes an occasion of passionate desires for wealth and serious disturbances, so that a pretext is given to the attackers for calling the right itself into question. I'm thinking of my experiences in American suburbia. I let one thistle grow in my Chicagoland backyard once, and my next door neighbor complained: even "one weed" was offensive. My housemate planted a small US flag next to the walk on Memorial Day. He left it out Tuesday and that evening we found it in our mailbox. And that was during Gulf War I, mind you. The American take on this portion would be mainly on property (such as real estate) that affects the economic value of other people's property. The council bishops, naturally, are more concerned about the exploitation angle: In many underdeveloped regions there are large or even extensive rural estates which are only slightly cultivated or lie completely idle for the sake of profit, while the majority of the people either are without land or have only very small fields, and, on the other hand, it is evidently urgent to increase the productivity of the fields. Not infrequently those who are hired to work for the landowners or who till a portion of the land as tenants receive a wage or income unworthy of a human being, lack decent housing and are exploited by middlemen. Deprived of all security, they live under such personal servitude that almost every opportunity of acting on their own initiative and responsibility is denied to them and all advancement in human culture and all sharing in social and political life is forbidden to them. According to the different cases, therefore, reforms are necessary: that income may grow, working conditions should be improved, security in employment increased, and an incentive to working on one's own initiative given. Indeed, insufficiently cultivated estates should be distributed to those who can make these lands fruitful; in this case, the necessary things and means, especially educational aids and the right facilities for cooperative organization, must be supplied. Whenever, nevertheless, the common good requires expropriation, compensation must be reckoned in equity after all the circumstances have been weighed. Comments?

At least somewhere in Catholicism, there are folks who will jump up and down with glee after Thursday's USCCB vote on the new Mass translation. With the very vocal British and Australians conceding to the new ICEL, I don't hold much hope for anything but the Americans following suit. Even a thumbs down to ICEL would eventually see pretty much the same translation imposed later. This way, I would suspect the bishops will hold out for some American adaptations to get approved by Rome. Some of the same Catholics will see this as a triumph of good liturgy over bad, but I think they would be gravely mistaken. Even if I were to concede that the ICEL translation will be a good one--and as my readers know, I have serious doubts--this is a job that should've been completed at least twenty years ago. Thanks to liturgical infighting, we've been spending most of the bureaucratic energy in waging turf wars. And make no mistake--that's what the last forty years have been. So when I wrote:

I just hope the bishops realize there are a lot more steps to be put into place once the cookbook recipes are complete.

Fr Totton from my diocese asked:

The US team dig themselves a huge hole heading into their next two matches. As things currently stand, USA is in last place among all teams. The Czechs score in the 5th minute over on the left there and never look back. The Aussies overcame eighty-plus goalless minutes to net three and pull away from Japan.

Even in Hockeytown, this seems a bit over the top. Rock "breaks the ice" on his site. A few more links, too on the Maidafest in Detroit. But let me say that if they ever start carving busts of laity from ice, I'll be the first to petition the closing of the lay ministry formation programs. This stuff is for skating the world's greatest game, sno-cones, and plumes on a cold, cold moon.

Amy and her commentariat get into it over lay ministry among other things.

To re-evaluate these lay ministry formation programs to see if what they are teaching is consistent with the Church's teaching.

I heard a story about one diocesan training program in which it was reported to the bishop the day after Ratzinger's election as pope, every one of the instructors in that program expressed distress and worse at his election. And I'm funding this...why? that bishop wondered. And took care of it.

On the first point, that wasn't even a consideration in Kansas City. The bishop praised the work of lay ministry formation, and without fully understanding the scope of what his own employees did, said it was costing too much money. And on the second, one only has to visit the average conservative Catholic blog and examine posts and commentariat to see how these Christians love one another.

A rethinking of lay ministry - appreciating and justly compensating those who sacrifice much to engage in it (been there), but continually re-affirming the central lay apostolate - in the world.

And I find this a curious thing. Conservative Catholics were the ones complaining (or so I recall) in the 80's when the US bishops dared to speak out in favor of peace and economic justice. Most often, Justice and Peace Catholics are criticized for being too worldly. I recall that criticism coming down hard on activists in Latin America.

Sorry, but ...

Vatican II has been all about a lay apostolate in the world. In part that's why progressives have been villified: too much of a willingness to engage the world. It's no secret that pizza billionaire Tom Monaghan wants to withdraw to a comfy community in Florida. Circle the wagons or whatever.

One last comment on lay ministry. The operative word here is "ministry," and by that, I would mean a lifestyle of sacrifice and service on behalf of others and Christ's gospel message. So any ol' lay person: a musician, a teacher, or even a janitor, could be conducting ministry, if that person were indeed a witness to the gospel in their relationships with others. And likewise, a bishop, a pastor, a bureaucrat or graduate of a lay ministry program might not be a minister if they were only in it for the power, the money, the prestige, or the title. I thought that would go without saying.

Apparently it needs to be said.

CNS picked up this story on Munich's Catholic cathedral hosting a prayer service prior to the first World Cup match.

Children wearing the soccer team jerseys of the 32 participating nations joined the religious leaders in the opening procession. The opening hymn, "Praise to the Lord," was sung in several languages, and members of the congregation were invited to sing in whichever language they wanted. As a symbol of the hope that the tournament would be a sign of peace, the children spoke about their continents and attached cloth continents to a huge soccer ball, which was thus turned into a globe.

BBC briefly describes this priest's converting his parish centre into a World Cup chapel.

"Understandably, many people will be fiercely cheering on their own nation.

"I believe sport, and football in particular can provide a great bridge in promoting harmony between nations despite differences that exist in race, religion or politics."

Quick quiz for you, before you check link number two: Which soccer position did JPII play in his youth?

A time exposure image shows both the water plumes gushing from Enceladus' south pole and the ringlight of Saturn's summer nights. That overexposed chunk on the left would be Saturn's rings in sunlight.

A quickie Gaudium et Spes look at investments: Investments, for their part, must be directed toward procuring employment and sufficient income for the people both now and in the future. Whoever makes decisions concerning these investments and the planning of the economy-whether they be individuals or groups of public authorities-are bound to keep these objectives in mind and to recognize their serious obligation of watching, on the one hand, that provision be made for the necessities required for a decent life both of individuals and of the whole community and, on the other, of looking out for the future and of establishing a right balance between the needs of present-day consumption, both individual and collective, and the demands of investing for the generation to come. They should also always bear in mind the urgent needs of underdeveloped countries or regions. In monetary matters they should beware of hurting the welfare of their own country or of other countries. Care should also be taken lest the economically weak countries unjustly suffer any loss from a change in the value of money. Any economic experts willing to chime in?

Our look at Gaudium et Spes continues, heavily fortified by Scripture, the saints, and a few popes: God intended the earth with everything contained in it for the use of all human beings and peoples. Thus, under the leadership of justice and in the company of charity, created goods should be in abundance for all in like manner.(Cf. Pius XII, encyclical Sertum Laetitiae: AAS 31 (1939), p. 642, John XXIII, consistorial allocution: AAS 52 (1960), pp. 5-11; John XXIII, encyclical letter Mater et Magistra: AAS 53 (1961), p. 411.) Whatever the forms of property may be, as adapted to the legitimate institutions of peoples, according to diverse and changeable circumstances, attention must always be paid to this universal destination of earthly goods. In using them, therefore, (human beings) should regard the external things that (they) legitimately possess not only as (their) own but also as common in the sense that they should be able to benefit not only (individuals) but also others.(Cf. St. Thomas, Summa Theologica: II-II, q. 32, a. 5 ad 2; Ibid. q. 66, a. 2: cf. explanation in Leo XIII, encyclical letter Rerum Novarum: AAS 23 (1890-91) p. 651; cf. also Pius XII allocution of June 1, 1941: AAS 33 (1941), p. 199; Pius XII, birthday radio address 1954: AAS 47 (1955), p. 27.) On the other hand, the right of having a share of earthly goods sufficient for oneself and one's family belongs to everyone. The Fathers and Doctors of the Church held this opinion, teaching that (people) are obliged to come to the relief of the poor and to do so not merely out of their superfluous goods.(10. Cf. St. Basil, Hom. in illud Lucae "Destruam horrea mea," n. 2 (PG 31, 263); Lactantius, Divinarum institutionum, lib. V. on justice (PL 6, 565 B); St. Augustine, In Ioann. Ev. tr. 50, n. 6 (PL 35, 1760); St. Augustine, Enarratio in Ps. CXLVII, 12 (PL 37, 192); St. Gregory the Great, Homiliae in Ev., hom. 20 (PL 76, 1165); St. Gregory the Great, Regulae Pastoralis liber, pars III c. 21 (PL 77 87); St. Bonaventure, In III Sent. d. 33, dub. 1 (ed Quacracchi, III, 728); St. Bonaventure, In IV Sent. d. 15, p. II, a. a q. 1 (ed. cit. IV, 371 b ); q. de superfluo (ms. Assisi Bibl. Comun. 186, ff. 112a-113a); St. Albert the Great, In III Sent., d. 33, a.3, sol. 1 (ed. Borgnet XXVIII, 611); Id. In IV Sent. d. 15, a. 1 (ed. cit. XXIX, 494-497). As for the determination of what is superfluous in our day and age, cf. John XXIII, radio-television message of Sept. 11, 1962: AAS 54 (1962) p. 682: "The obligation of every(one), the urgent obligation of the Christian (person), is to reckon what is superfluous by the measure of the needs of others, and to see to it that the administration and the distribution of created goods serve the common good.") If one is in extreme necessity, (that person) has the right to procure ... what (is needed) out of the riches of others.(In that case, the old principle holds true: "In extreme necessity all goods are common, that is, all goods are to be shared." On the other hand, for the order, extension, and manner by which the principle is appplied in the proposed text, besides the modern authors: cf. St. Thomas, Summa Theologica II-II, q. 66, a. 7. obviously, for the correct application of the principle, all the conditions that are morally required must be met.) Since there are so many people prostrate with hunger in the world, this sacred council urges all, both individuals and governments, to remember the aphorism of the Fathers, "Feed the (person) dying of hunger, because if you have not fed (that person), you have killed (that person),"(Cf. Gratiam, Decretum, C. 21, dist. LXXXVI (ed. Friedberg I, 302). This axiom is also found already in PL 54, 591 A (cf. in Antonianum 27 (1952) 349-366)i.) and really to share and employ their earthly goods, according to the ability of each, especially by supporting individuals or peoples with the aid by which they may be able to help and develop themselves.

These principles are well-founded in Scripture and tradition. The Christian would insist that our possessions are not totally our own; that we and these possessions together have a call to labor on behalf of the gospel. That labor would include an option, preferential, if you will, to serve the poor.

In economically less advanced societies the common destination of earthly goods is partly satisfied by means of the customs and traditions proper to the community, by which the absolutely necessary things are furnished to each member. An effort must be made, however, to avoid regarding certain customs as altogether unchangeable, if they no longer answer the new needs of this age. On the other hand, imprudent action should not be taken against respectable customs which, provided they are suitably adapted to present-day circumstances, do not cease to be very useful. Similarly, in highly developed nations a body of social institutions dealing with protection and security can, for its own part, bring to reality the common destination of earthly goods. Family and social services, especially those that provide for culture and education, should be further promoted. When all these things are being organized, vigilance is necessary to present the citizens from being led into a certain inactivity vis-a-vis society or from rejecting the burden of taking up office or from refusing to serve.

No support for the charity-alone approach. The big question for the US today, as I would see it, is how to move people off dependency while at the same time protect those who are substantially endangered. One might argue that bureaucracy moves against a preferred trend, but church agencies are not immune to the fumbling of bureaucracy.

Other comments?