Fetal Crying Video

Discovery Channel News has this video of fetal crying. Pretty amazing stuff.

Everybody just calm down now.

The recent encyclical CARITAS IN VERITATE or "Charity in Truth" is going to cause some apoplexy on both the left and right.

In evaluating it, we must pay very careful attention to the precise langauge and contextualize it as an encyclical, which means not giving it the emotional and theoretical associations as if it were written by someone from the Democratic Underground (does that still exist?).

I have absoluely no measurable doubt (none) that someone is going to use this encyclical to argue that Benedict is the Anti-Christ. In fact, I'll give 235 points to the first person to find someone making this claim.

There is absolutely nothing new in the text (at least the portion I've read). Benedict is re-affirming and emphasizing. What needs emphasizing at what time is a prime pastoral concern.

In defense of slavery

http://blogs.suntimes.com/marin/2009/06/obama_meets_the_pope_lets_pray.html

Just substitute cognates of "slavery" for cognates of "abortion."

Sadly Ensnared by Idiology

This is very sad. I honestly don't know if she realizes hoe she's being used and victimized. She has no idea how she's harming the Church she claims to love.

http://happydays.blogs.nytimes.com/2009/06/27/born-again-in-brooklyn/

Good article on Augustine on Creation

http://www.christianitytoday.com/ct/2009/may/22.39.html

With special consideration to Darwinian theory.

Saint Darwin?

As this year marks the 200th anniversary of the birth of Charles Darwin, people are turning to reflect on the relationship between his pet theory and the Truth of the Catholic Faith.  I find the topic sociologically fascinating.  Nothing, not even discussions of sexuality, lead to so many ridiculous statements based on complete ignorance.  I might have to rant about that sometime, but for now I'm just going to list some fairly good recent news and some wisdom from the Catholic Encyclopedia. 

 

 Rome - The Catholic Church does not seek to contradict Darwin's theory of evolution, but it rejects as "absurd" attempts by atheists to use it as proof that God doesn't exist, a Vatican cardinal said Tuesday. "We believe that however creation has come about and evolved, ultimately God is the creator of all things," Cardinal William Levada said (full story)

 

Catholic evolutionist argues science and religion compatible

 

Charles Darwin’s 200th birthday has sparked celebrations all around the world, and surprisingly enough, this year, the Catholic Church is no exception. Next month, a papal conference in honor of Charles Darwin will be held at the Vatican and Swarthmore’s very own biologist, Professor Scott Gilbert, will be in attendance.
As reported by the Times Online, the Catholic Church has officially endorsed evolution as a theory that is both scientifically sound and reconciliable with Christianity. (full story)

And, unsurprisingly, the old Catholic Encyclopedia puts it very well:

 

"If God produced the universe by a single creative act of His will, then its natural development bylaws implanted in it by the Creator is to the greater glory of His Divine power and wisdom. St. Thomas says: "The potency of a cause is the greater, the more remote the effects to which it extends." (Summa c. Gent., III, c. lxxvi); and Francisco Suárez: "God does not interfere directly with the natural order, where secondary causes suffice to produce the intended effect" (De opere sex dierum, II, c. x, n. 13). In the light of this principle of the Christian interpretation of nature, the history of the animal and vegetable kingdoms on our planet is, as it were, a versicle in a volume of a million pages in which the natural development of the cosmos is described, and upon whose title-page is written: "In the beginning God created heaven and earth."" (citation)

 

The whole article from which that's taken Catholics and Evolution is very short and very well worth reading.

 

 

Last Things

While I have generally resisted the tide of growing pessimism that has been reflected in various corners of blog-world regarding the state of our society, I think it's safe to say that, when the normally-sanguine Richard John Neuhaus starts openly discussing Kulturkampf, then things are very bad indeed.

For myself, I think Cardinal Stafford's recent remarks at CUA are a comprehensive summary of why we as a society have lost our way, and why there very well may be no return. I recommend reading the entirety of his remarks, and reflecting on them in conjunction with the close of the liturgical year.

Chesterton was right again, of course.

He said that when a man stops believing in God it's not that he believes in nothing, it's that he'll believe in anything.  The Wall Street Journal reports a Bayor study confirming this.

http://online.wsj.com/article/SB122178219865054585.html

Regio Dissimilitudinis

" For Benedict, the words of the Psalm: coram angelis psallam Tibi, Domine – in the presence of the angels, I will sing your praise (cf. 138:1) – are the decisive rule governing the prayer and chant of the monks. What this expresses is the awareness that in communal prayer one is singing in the presence of the entire heavenly court, and is thereby measured according to the very highest standards: that one is praying and singing in such a way as to harmonize with the music of the noble spirits who were considered the originators of the harmony of the cosmos, the music of the spheres. From this perspective one can understand the seriousness of a remark by Saint Bernard of Clairvaux, who used an expression from the Platonic tradition handed down by Augustine, to pass judgement on the poor singing of monks, which for him was evidently very far from being a mishap of only minor importance. He describes the confusion resulting from a poorly executed chant as a falling into the “zone of dissimilarity” – the regio dissimilitudinis. Augustine had borrowed this phrase from Platonic philosophy, in order to designate his condition prior to conversion (cf. Confessions, VII, 10.16): man, who is created in God’s likeness, falls in his godforsakenness into the “zone of dissimilarity” – into a remoteness from God, in which he no longer reflects him, and so has become dissimilar not only to God, but to himself, to what being human truly is. Bernard is certainly putting it strongly when he uses this phrase, which indicates man’s falling away from himself, to describe bad singing by monks. But it shows how seriously he viewed the matter. It shows that the culture of singing is also the culture of being, and that the monks have to pray and sing in a manner commensurate with the grandeur of the word handed down to them, with its claim on true beauty. This intrinsic requirement of speaking with God and singing of him with words he himself has given, is what gave rise to the great tradition of Western music. It was not a form of private “creativity”, in which the individual leaves a memorial to himself and makes self-representation his essential criterion. Rather it is about vigilantly recognizing with the “ears of the heart” the inner laws of the music of creation, the archetypes of music that the Creator built into his world and into men, and thus discovering music that is worthy of God, and at the same time truly worthy of man, music whose worthiness resounds in purity."

From "The Origins of Western Theology and the Roots of European Culture," address to Representatives from the World of Culture, Sep 12, 2008


Go read the whole thing. And then get on your knees and thank God for Pope Benedict.


One of the reasons I have a deep fondness for Benedict's work is that he consistently transcends the disorders and schizophrenia that are rampant in the modern Church. His discussion here of liturgical music is a perfect example of this phenomena. In the modern Church, the topic of liturgical music is a common battleground for intelligent Catholics who take the Church seriously. On the one side, you have the "liberals" who see liturgical music as yet another religious form that must be updated to conform with the vagaries of modern culture. Hence the provenance of the liturgical crimes of Marty Haugen. On the other side, one has the conservatives, who insist that the Mass must be accompanied by beautiful music. They happily attend liturgies with chamber symphonies that perform classical German masses from the 18th and 19th century, or Renaissance polyphony, or some other brand of classical music.


In the midst of the logorrhea over that state of liturgical music in America, a crucial fact often gets overlooked: the liberal and conservative approaches to liturgical music are opposite sides of the same coin, and both represent a distorted view of the function of music within liturgy. A Schubert mass is no less of a distortion, liturgically speaking, than a work from David Haas' corpus. For both parties, music is seen as an accompaniment to the mass, as if it served an analogous function to a film score. For both camps, the primary reference for determining the suitability of a given piece of music is the Self. Whatever musical style is deemed most beautiful by the Self is therefore deemed to be most suitable for the liturgy. To see this phenomena for yourself, go into the conservative Catholic webforum of your choice and pose the question "what's so bad about Marty Haugen music?" I'm wiling to wager that he overwhelming number of responses will be something along the lines of "I don't think his music is very pretty, and we should have pretty music at Mass." Thus, the Self triumphs over all.


I think Benedict's brief remarks listed above show a way out of this mess. As Benedict makes clear, true liturgical music serves a theological purpose and is tied to the order of creation and the nature of the human person. Reclaiming Western liturgy is a much deeper project than simply ordering up a handful of talented singers to sing pretty music during Mass.

Germain Grisez, Contraception and Natural Law

I am still working my way through the conclusion of this book, but so far I can not recommend it highly enough. Any contemporary Catholic who is interested in the ethical underpinnings of the Church's teaching on contraception should familiarize themselves with Grisez's arguments. For myself, Grisez's thesis has tied together a number of philosophical problems which have been nagging me for some time now. The chief difficulty among said problems is my perception that, in the popular Catholic mind at least, the Church's teaching on the intrinsic immorality of contraception has split itself into a seemingly irresolvable dialectic. On the one hand, there are proponents of what I would call a "scientific" natural law theory, who oppose contraception on the grounds that "contraception is immoral because it frustrates the natural purpose of the act." Underlying this theory is a certain version of natural law which assumes that natural law is the "scientific" search within a construct called "human nature" for a set of categorical moral norms ,the violation of which defines the limits of human action. On the other hand, there are those who, rejecting the scientific-natural law theory for various reasons, would propose what I call the psychological-therapeutic model. In this view, contraception is forbidden because non-contraceptive sex leads to the fullest state of emotional and personal well-being. Underlying this argument is the notion that ethical norms are most properly founded upon psychological principles.

The deficiencies of this dialectic have become more strongly apparent to me over the summer. On a theoretical level, my recent reading of Leo Strauss and Alasdair Macintyre has convinced me that the scientific model of natural law is fundamentally deficient, and incapable of rationally grounding a consistent ethic. Moreover, I think Philip Rieff shows why abandoning this model for a psychological-therapeutic model is even more disastrous and unsustainable. On a practical level, I seem to have recently had an inordinate number of encounters with people, both online in real life, who wrestle with one end or the other of this dialectic. One can see this in the wide range of sometimes-incompatible statements which get offered up in support of Church teaching. These statements span the ideological range from "this is how you have great Catholic orgasm" to "you can never prevent conception when it is possible," to discussion of a mythical "contraceptive mentality" which is somehow supposed to be the same thing as actual contraceptive acts.


(N.B. - For online examples of people who wrestle the scientific natural law view, check out the comments thread on the various contraception posts on Dr Liccione's blog, such as this recent example on this post. For online examples of the therapeutic model, you need only to spend a few minutes on this website, an unfortunate, if well-intended example of the problem)


From what I can tell so far, Grisez's work shows a way out of this dialectical mess. While I will not recapitulate his argument here, his book offers a fairly sound critique of both models, and proposes a theory more closely aligned with classical-Thomistic virtue ethics. By aligning the Church's teaching with the pursuit of fundamental human goods, I think Grisez escapes the problems in modern ethical theory highlighted by Macintyre and Strauss. Also, by rejecting the psychological model, the ghost of Philip Rieff can be effectively laid to rest in popular Catholic thought. On a practical level, many of the popular deficiencies offered up in support of Church teaching can be corrected by a careful reading of Grisez's argument. Contraception is not merely the fact of not having children. The traditional formulation of primary and secondary ends in marriage does not have to be interpreted as "really good" and "not as "good" or as "more important" and "less important." Maximizing family size is not a moral obligation which follows from the Church's anti-contraceptive stance. There are other examples one can think of, most of which I believe Grisez's argument effectively answers.


As a closing aside, I think that Grisez's approach offers the possibility of more fully integrating the the two modern documents most closely associated with Church teaching on contraception. Humanae Vitae (HV), lately lionized on the occasion of the anniversary of its release, tends to be popularly associated with the scientific natural law view. This explains its frequent citation by those of a more philosophic bent, as well as the endless quibbling which occurs over some its phrasings and their translation (e.g. the phrase "grave reasons"). However, I think a close reading of HV points towards the more classical virtue ethics proposed by Grisez, and explains its constant emphasis on the goods of human life and marriage, and its less explicit emphasis on the violation of moral obligation.

More interestingly, is the recent series of catechetical talks given by John Paul II, popularly referred to as the "Theology of the Body" (TOB), and which have enjoyed a popularity among the faithful, though typically in a more distilled and summarized form as exemplified by the work of Christopher West. I would argue that these talks have been misread in three fundamental ways: the first is by the theological academy, which is not so much of a mis-reading as a non-reading, whereby the content of JPII's message is dismissed as not consonant with the various structures of modern theology. The second misreading of TOB is by the traditionalist camp, whereby the persistent personalist language employed by JPII is taken as evidence that the content is nothing other than existentialist nattering, with the ghost of Heidegger given free reign over Church teaching. The third mis-reading tends to follow the psychological-therapeutic model I discussed above, and Christopher West's work is often the most prominent example of this mis-reading (though to his credit, West often shows a more perceptive reading of JPII, and the conflicts between this more perceptive reading and the popular therapeutic understanding are left unresolved.)

However, it is my belief that TOB can be read in a manner more closely tied to JPII's original intent. Such a reading would approach the talks on their own terms, namely as a catechesis explaining the true shape of the goods known through human relations. When seen in the light of a virtue ethics such as Macintyre's or Grisez's, where moral actions are the means by which human goods are freely realized within the community (i.e. Church), then the substance of TOB becomes yet another expression of that constant and unbroken ethic which the Church has proposed from Her founding. In such a reading, the constant reference to the origin of Creation found in TOB becomes a method for revealing the full and supernatural end towards which all human actions must be directed.

Humanae Vitae

Excellent first-hand account of the chaos ensuing the encyclical.

Solzhenitsyn 1918-2008

"It was only when I lay there on rotting prison straw that I sensed within myself the first stirrings of good. Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either, but right through every human heart, and through all human hearts. This line shifts. Inside us, it oscillates with the years. Even within hearts overwhelmed by evil, one small bridgehead of good is retained; and even in the best of all hearts, there remains a small corner of evil."

-The Gulag Archipelago

Brilliant

"Inside those nice old ladies, racial solidarity wrestled with old catechism lessons, and Ferraro stood before them like Joan of Arc."

Shakespeare, Ideology, and the Catholic Church

Robert Miola has a devastating review of Joseph Pearce's The Quest for Shakespeare in the current issue of First Things. Miola says that Pearce's work suffers from two fatal flaws: firstly, Pearce's biographical account of Shakespeare appears to exhibit no real familiarity with the rudiments of modern Shakespeare scholarship. While I have no pretensions to Shakespearean historiography, this seems about right to me. I had seen lighter versions of Pearce's fundamental thesis pop up in various conservative Catholic media outlets previously, and I always thought it was a bit ridiculous. Despite my limited knowledge of Shakespeare and his place in English history, I could not quite fathom how one of the most overly-researched figures in English literature could lately be discovered as a Catholic.

The larger and more important criticism that Miola makes is to pose the question of why a recusant Shakespeare matters at all. Though Miola does not put it so forcefully, he seems to indicate that Pearce's work is primarily ideology masquerading as scholarship, noting with irony that Pearce himself decries such ideologically-driven scholarship when in the form of post-structuralist theory. In short, Miola argues that, in attempting to locate a Catholic Bard, Pearce operates within the same structural and methodological world as his ideological opponents.

If Miola is correct, then I would suggest that Pearce's work is representative of a larger trend within the world of conservative Catholicism, namely the tendency to express the faith within a neat framework of ideological concepts. Such ideology typically divides the world into opposing theological schemes, between which there can be little hope of reconciliation or even understanding. Needless to say, one of these schemes would be considered intrinsically orthodox, and the rest are to be thought of as essentially heretical. Google the phrase "save the liturgy, save the world" sometime, and you can see some excellent examples of what I refer to here.

I think this is trend is fundamentally destructive, and runs counter to the aims that most faithful Catholics hope to achieve within the Church. Conservative Catholics would do well to remember that a slavish commitment to ideology is part of what led to the current mess within the Church. A simple inversion of liberal ideology which masquerades under the label of orthodoxy will not solve any problems, and is likely only to perpetuate them in the long run. The Catholic "worldview" (if there is such a thing) is one that sees things for what they really are. Jesus Christ is the eternal Word that grounds all reality, and our call to conversion is a call to union with that Reality. Ideology, whether conservative or liberal, is a move away from what is real, towards our own self-constructed ideas, and must inevitably lead away from Christ Himself.

Something cool.

From a reader:
---------------------
Dear x-Catholics,I found your blog and I thought that you might be interested in the musical act called The Priests. What separates this classical trio from others is that they really are catholic priests, who have recently signed a recording contract with Sony BMG. They are currently recording an album of classic hymns from the Latin Mass but you can find them on their website and even on youtube If you like what you hear it would be great if you could help them become better known to the public by mentioning them in one of your blog posts one day.
---------------------

The link didn't work for me tonight, but you can use this one.

Alasdair MacIntyre and the RNC

The 2008 RNC is being held here in my hometown of St Paul, MN, and as the event gets closer, our local paper is filling up with daily news items about various protests that have been planned. I think of Alasdair MacIntyre whenever I see these stories:




"It is easy also to understand why protest becomes a distinctive moral feature of the modern age and why indignation is a predominant modern emotion. 'To protest' and its Latin predecessors and French cognates are originally as often or more often positive as negative; to protest was once to bear witness to something and only as a consequence of that allegiance to bear witness against something else."

"But protest is now almost entirely that negative phenomenon which characteristically occurs as a reaction to the alleged invasion of someone’s rights in the name of someone else’s utility. The self-assertive shrillness of protest arises because the facts of incommensurability ensure that protestors can never win an argument; the indignant self-righteousness arises because the facts of incommensurability ensure equally that the protestor can never lose an argument either. Hence the utterance of protest is characteristically addressed to those who already share the protestors’ premises. The effects of incommensurability ensure that the protestors rarely have anyone else to talk to but themselves. This is not to say that protest cannot be effective; it is to say that it cannot be rationally effective and that its dominant modes of expression give evidence of a certain perhaps unconscious awareness of this."

MacIntyre, After Virtue





Ironically enough, all these planned protests require a permit from the city, a nice bureaucratic-managerial touch which MacIntyre would likely appreciate for its absurd irony.

Word Youth Day report: this is cool...

Australia's largest-ever crowd falls silent...

Sydney, Jul. 21, 2008 (CWNews.com) - At the height of the World Youth Day (WYD) celebration, the Randwick racetrack outside Sydney became the 10th-largest "city" in Australia-- a city in which 200,000 joined in silent adoration of the Blessed Sacraments, and 1,000 priests were mobilized to hear confessions.

Australian officials report that the Sunday-morning Mass at Randwick on July 20 saw the largest single gathering of people in the country's history. An estimated 400,000 people joined in the congregation as Pope Benedict presided at the closing Mass of WYD.

Earlier, at a Saturday-evening prayer vigil, about 200,000 young people joined the Holy Father in silent prayer before the Eucharist after Benediction. The Blessed Sacrament was exposed for 24-hour veneration in a tent maintained by the Missionaries of Charity at one side of the racetrack venue. The tent remained crowded, with prayerful pilgrims coming and going throughout the night.

WYD organizers had set up 250 locations around Sydney for young people to receive the sacrament of reconciliation, and recruited priests to hear confessions in a number of different languages. Long lines formed for confession, noted Msgr. Marc Caron, who organized that aspect of the WYD project. He reported that over 1,000 priests were busy hearing confessions at a time to accommodate the young pilgrims.