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Jan 7 – St Raymond of Penafort, OP, (1175-1275), Priest, Evangelist, Father of Canon Law, Master General of the Order of Preachers

“Love is the fulfillment of the law.” -Rm 13:10

Saint Raymond of Penafort, OP, a Dominican priest who worked to aid Christian captives during the era of the Crusades and also helped organize the Church’s legal code, is celebrated liturgically on Jan. 7.

A contemporary of Saint Thomas Aquinas, he inspired the theologian to write the “Summa Contra Gentiles” for the conversion of non-Catholics. At least 10,000 Muslims reportedly converted as a result of St. Raymond’s evangelistic labors.

Descended from a noble family with ties to the royal house of Aragon, Raymond of Penafort was born during 1175 in the Catalonian region of modern-day Spain.

He advanced quickly in his studies, showing such a gift for philosophy that he was appointed to teach the subject in Barcelona by age 20. As a teacher, the young man worked to harmonize reason with the profession and practice of Catholic faith and morals. This included a notable concern for the poor and suffering.

Around age 30 the Spanish scholar went to study secular and Church law at Bologna in Italy. He earned his doctorate and taught there until 1219, when the Bishop of Barcelona gave him an official position in the diocese. During 1222, the 47-year-old Raymond joined the Dominican order, in which he would spend the next 53 years of his remarkably long life.

As a penance for the intellectual pride he had once demonstrated, the former professor was asked to write a manual of moral theology for use by confessors. The resulting “Summa Casuum” was the first of his pioneering contributions to the Church. This work is especially noted because it gives guidance as to how the sacrament of Penance may be administered justly and with benefit to the penitent. Meanwhile, in keeping with his order’s dedication to preaching, the Dominican priest strove to spread the faith and bring back lapsed and lost members of the Church.

During his time in Barcelona, Raymond helped Saint Peter Nolasco and King James of Aragon to establish the Order of Our Lady of Mercy, whose members sought to ransom those taken captive in Muslim territory. During this same period Raymond promoted the Crusades through preaching, encouraging the faithful to defend their civilization from foreign threats.

Pope Gregory IX called the Dominican priest to Rome in 1230, asking him to compile the Church’s various decisions and decrees into one systematic and uniform collection, which, when he started, was nothing better than a chaotic accumulation of isolated decrees.  The fruit of his work was the papal bull Rex Pacificus (1234) and the papal declaration that only Raymond’s collection should be considered authoritative within the whole Church.  The resulting five books served for centuries as a basis of the Church’s internal legal system. Raymond was the Pope’s personal confessor and close adviser during this time, and nearly became the Archbishop of Tarragona in 1235. But the Dominican did not want to lead the archdiocese, and is said to have turned down the appointment.

Later in the decade, Raymond was chosen to lead the Dominicans, though he did so for only two years due to his advancing age. Ironically, however, he would live on for more than three decades after resigning from this post. During this time he was able to focus on the fundamentals of his vocation: praising God in prayer, making him known through preaching, and making his blessings manifest in the world. Raymond’s later achievements included the establishment of language schools to aid in the evangelization of non-Christians.

St. Raymond of Penafort’s long pilgrimage of faith ended on Jan. 6, 1275, approximately 100 years after his birth. Pope Clement VIII canonized him in 1601. His patronage extends toward lawyers in general, and canon lawyers in particular.

Tomb_of_Saint_Raymond_of_Penyafort

-tomb of St Raymond of Penafort, OP

Legalism can suck the life out of genuine religion if it becomes too great a preoccupation with the letter of the law to the neglect of the spirit and purpose of the law. The law can become an end in itself, so that the value the law was intended to promote is overlooked.

But, we must guard against going to the opposite extreme and seeing law as useless or something to be lightly regarded. Laws ideally state those things that are for the best interests of everyone and make sure the rights of all are safeguarded. From Raymond, we can learn a respect for law as a means of serving the common good.

“Look then on Jesus, the Author and Preserver of faith: in complete sinlessness He suffered, and at the hands of those who were His own, and was numbered among the wicked. As you drink the cup of the Lord Jesus (how glorious it is!), give thanks to the Lord, the giver of all blessings. May the God of love and peace set your hearts at rest and speed you on your journey; may He meanwhile shelter you from disturbance by others in the hidden recesses of His love, until He brings you at last into that place of complete plenitude where you will repose for ever in the vision of peace, in the security of trust, and in the restful enjoyment of His riches.” – from a letter by Saint Raymond

St.-Raymond

Prayer

Prelates, Kings, and people of the earth!!!! Celebrate the glorious name of Raymond, to whom the salvation of all mankind was an object of loving care.
His pure and spotless life reflected all the marvels of the mystic life; and the light of every virtue shines brightly forth in him.
With admirable study and research, he collects together the scattered Decrees of the Sovereign Pontiffs, and all the sacred maxims of the ancient Canons, so worthy to be handed down to all ages.
He bids the treacherous sea be firm, and on her open waters carry him to land; he spreads his mantle, and his staff the mast, he rides upon the waves.  Amen.

O redeemer of captive slaves,
those enslaved to sin
and those enslaved
by the clutches of the world –
preach to us this day
the freedom found
under the Cross of Christ
and in the repentance of heart
blessed by the grace
upon the Church.
Teach us well
the path to Heaven,
which is wrought not in comfort and peace
but in struggle against sin,
in the laying down of our lives
before our persecutors.
Ransom us from wayward
thoughts and actions,
and from the snares
of the adversary
who waits for our misstep.
In Christ alone
may we find our rest.  Amen.

O most holy and lovable St. Raymond, you were born into a wealthy and noble family, and acknowledged patron of those who seek for enlightenment. We come to you to seek your help in the name of our Blessed Mother, for you have been endowed with a brilliant mind and magnificent wisdom.

Many people are torn into confusion between knowledge and spirit. They seek your help, now that you are with the heavenly Father. We, too, seek your assistance for our confusion in mind and spirit. We ask especially for enlightenment for this/these particular intention/s (mention your request here). O Lord, we humbly ask to grant our prayers during this novena so that we may be worthy to imitate the virtues of St. Raymond and inspire sinners to return to you. Amen.

O God, Who didst choose blessed Raymond to be eminent as a minister of the Sacrament of Penance and didst lead him in wondrous wise upon the waves of the sea: grant that by his intercession we may be able to bring forth worthy fruits of penance, and to reach the port of everlasting salvation. Through our Lord.  Amen.

Love,
Matthew

Dec 25 – The Incarnation & The Theological Virtues

Theological-Virtues

Founding Mothers & Fathers of the United States were trained in Virtues, literally, as children.  It was foundational to their education.  See books by Bill Bennett.  The Virtues led and formed the framework in their alphabetical training, reading, and writing.  It does not bode well, this practice & these virtues have fallen out of practice/ fashion in their creation, imho.

In Christian philosophy, theological virtues are the character qualities associated with salvation. The three theological virtues are:

  • Faith – steadfastness in belief.
  • Hope – expectation of and desire of receiving; refraining from despair and capability of not giving up.
  • Love – selfless, unconditional, and voluntary loving-kindness such as helping one’s neighbors.

They occur in the Bible at 1 Corinthians 13:13.

In Catholic theology, it is held that these virtues differ from the Cardinal Virtues in that they can not be obtained by human effort. A person can only receive them by their being “infused”—through Divine grace—into the person.

The theological virtues are so named because the object of these virtues is the divine being (theos). Other virtues have vice at their extremes, and are only virtues when they are maintained between these extremes. In the case of the Theological Virtues, they do not contribute to vice at the positive extreme; that is, there is no vice in having an unlimited amount of faith, hope, or love, when God is the object of that virtue.  (Ed. There is no such thing as “too much of a good thing” with the Theological Virtues, as their ultimate aim is God, Himself.)

More than one vice can be the opposite of each theological virtue:

  • Lack of faith may give place to incredulity (as in atheism and agnosticism), blasphemy or apostasy.
  • Lack of hope may give place to despair or cynicism.
  • Lack of love may give place to hatred, wrath or indifference.

Symbolism:

Theological Virtues are often depicted in art as young women. The symbols most often associated with them are:

Faith – cross, pointing upward, staff and chalice, lamp, candle
Hope – anchor, harp, flaming brand, palm
Charity – flaming heart, with children, gathering fruit

john_sica
-by Br John Sica, OP

St. Thomas Aquinas explains the fittingness of the Incarnation in several reasons, including how it raises our minds and hearts to an increase in faith, hope, and charity. Here I highlight a few of these reasons with respect to the Nativity of Christ and its manifestation.

1. Faith.

Faith, as St. Thomas defines it, is the habit of the mind whereby eternal life is begun in us, making the will assent to what is non-apparent. Faith rests in God as First Truth Speaking. St. Thomas says that faith “is made more certain by believing God Himself Who speaks.” In Jesus Christ, we literally hear God’s own words, from His own mouth. St. Augustine says that, “In order that man might journey more trustfully toward the truth, the Truth itself, the Son of God, having assumed human nature, established and founded faith.”

But note that Jesus became an object of faith before He began His public ministry. Indeed, Simeon takes the child Jesus in his arms and proclaims Him “a light for revelation to the Gentiles” (Lk 2:32). St. Thomas says that “the Magi were the ‘first-fruits of the Gentiles,’ who were to believe in Christ.” Simeon’s prophecy was already fulfilled in the Magi, who sought Him in response to the sign of the star and who did Him homage.

2. Hope.

Consider what hope is. The theological virtue of hope relies firmly on God for what is necessary for eternal life. In hope, our human will clings to the goodness of God for us. Augustine says, “Nothing was so necessary for raising our hope as to show us how deeply God loved us. And what could afford us a stronger proof of this than that the Son of God should become a partner with us of human nature?” Why should the Incarnation correspond to hope, as St. Augustine suggests? In hope, we formally depend on God’s merciful omnipotence: that He is omnipotent shows us that He can save us, and that He is merciful—as shown by the Incarnation—shows us that He wants to.

In the Incarnation, God pulls out all the stops. One Dominican commentator has noted that “no greater way is intelligible by which God could communicate Himself to the creature” than by uniting human nature to His Person. Seeing the Christ child in the manger, we know that God took the most extreme means to save us from sin, and we have confidence that He will continue to offer us the means to be rescued from our sin and given sanctifying grace.

3. Love.

While hope clings to God as good for us, charity clings to God as good in Himself. The divine goodness is what primarily motivates us to charity. But secondarily, St. Thomas explains, it is aimed at “other reasons that inspire us with love for Him, or which make it our duty to love Him,” and these “are secondary and result from the first.” The Incarnation is the greatest of these secondary reasons. The history of Christ’s Nativity and infancy counts powerfully towards this. Seeing that Christ became a weak and helpless infant becomes, for us, a motive to love in return. As Augustine said, “If we have been slow to love, at least let us hasten to love in return.”

Love breaks forth in acts of joy and peace. We experience joy in the possession of the good and peace when we are at concord, even within ourselves. At the Nativity the angels announce good news of a “great joy” (Lk 2:10), and their hymn of praise wishes “peace” among men of good will (Lk 2:14). All of this is because the Savior is born in the city of David, whose Nativity incites us to the acts and effects of love.”

Love,
Matthew

Jan 2 – Sts Basil & Gregory, An Appeal to Protestants

OLYMPUS DIGITAL CAMERA

Talk about FAITH!!!!!  RCIA participants have INFINITELY MORE FAITH, holiness, and humility than I EVER could dream to have.  Do you realize what those who convert to Catholicism sacrifice???  Go through???  May we always be a Church worthy of such living saints!!!!  They humble me by their witness, constantly.  I tremble before the strength & the power & the witness of such FAITH!!!!  I doubt, sincerely, I would ever have the courage to consider their courage and the price they have paid.  Deo Gratias!!!


-by A. David Anders, PhD

A reflection on the importance of friendship in ecumenical dialogue in honor of the feast day of St. Basil of Caesarea and St. Gregory Nazianzus, two early Church Fathers with a deep and life-long friendship.

St. Gregory Nazianzus and St. Basil of Caesarea

The Catholic Church on 2 January celebrates the feast day of St. Basil of Caesarea and St. Gregory Nazianzus, two fourth century Church Fathers known for their deep theological reflections and devoted adherence to Orthodoxy as bishops in Asia Minor (present-day Turkey). St. Basil, Bishop of Caesarea, is considered an early important influence in the development of monasticism, the liturgy, and the doctrine of the Trinity. St. Gregory Nazianzus, called “The Theologian” by the Orthodox Church, was the Bishop of Constantinople, and is known for his strong opposition to the Arian heresy, and his “prodigious” scholarly output, in the words of Pope Emeritus Benedict XVI. 1 The two men’s lives crossed several times, including while studying in Caesarea in Cappadocia (also present-day Turkey), and later in Athens. They enjoyed an intimate life-long friendship, so much so that Gregory wrote of Basil,

Then not only did I feel full veneration for my great Basil because of the seriousness of his morals and the maturity and wisdom of his speeches, but he induced others who did not yet know him to be like him… The same eagerness for knowledge motivated us…. This was our competition: not who was first but who allowed the other to be first. It seemed as if we had one soul in two bodies.“2

Their mutual love of Christ, and mutual passion for seeking the truth, provided them the substance of this profoundly important friendship. In 371, Basil even urged Gregory to work with him, side-by-side, as Bishop of Sasima, a position the contemplative Gregory was disinclined to take. Reflecting not only on the theological significance of their lives but also their mutual relationship is an occasion to consider how friendship and the pursuit of truth can be connected, sometimes in mutual harmony, other times with deep and difficult disagreement and division. It is in light of Basil and Gregory that I wish to share a story from my own life that exemplifies how friendship and the pursuit of truth can present great challenges to a friendship, but ultimately can be an occasion for sanctification and deeper relational intimacy, as, ideally, it should.3

Five years ago I spent three cold, long, hard months in Afghanistan for work. A little over a month after arriving, several of my co-workers were killed in a terrorist attack. Also unnerving were the Taliban fighters who had snuck into Kabul to launch frequent rocket attacks towards the downtown area where most Westerners lived and worked, several landing within 100 meters of my living quarters. Compounding the ever-present uncertainty of when the next 107mm would strike, the Taliban stormed a nearby building and engaged in a day-long firefight with Afghan police while we waited it out in a bunker; stray bullets from the battle even hit buildings on my compound. To add insult to injury, in my personal life, my long-distance relationship with a girlfriend of the time was falling apart.

In the midst of all this, I clung hard to my Reformed faith, listening to the sermons of my PCA pastor back in the States. I found time for the White Horse Inn podcast while I did laundry on Saturdays. I even gave out old copies of Modern Reformation to military chaplains and evangelical coworkers. I suppose in a way I thought my peculiar form of Christianity was being tested in the refiner’s fire. Sure, Reformed theology sounded Biblically and intellectually compelling, but would it hold up in the foxhole? I was anxious to prove that it did.

One day during that interminably long winter I called my best friend, Barrett Turner, a student in his last year at Covenant Theological Seminary in St. Louis, Missouri. We joked and caught up on the latest news. Then, his mood turned a bit serious, as if he knew that what he was going to tell me would probably hurt or upset me. He said that he and his wife, after long and prayerful reflection, had decided to enter the Catholic Church at the upcoming Easter vigil. ”Just great”, I thought, ”with all the other crap in my life, now this!” Not that this was a total shock; we had been engaged in a lengthy theological back-and-forth on many of his frustrations and dilemmas with the Reformed faith and subsequent interest in Catholicism. Some of these conversations had even involved the pastors at my PCA church, whom I consulted with a variety of my friend’s questions and concerns.

All the same, to hear that my worst fears had come to fruition was deeply painful and discouraging. This was my best friend. We had both explored and ultimately accepted Reformed Christianity while in college. We had lived together, studied together, sought to evangelize together. We had dressed up as ninjas and raided a Christian girls’ sorority party together, pilfering a number of their desserts (I fell down the stairs and sprained my ankle on our way out the door; but it was worth it). I was the best man at his wedding, where the presiding minister was our favorite PCA pastor. We had both gone off to seminary after college, he to Covenant and I to Reformed Theological Seminary in Washington, D.C. Yet his studies had been for a prospective career as a pastor or professor, mine were part-time with the objective of deepening my own theological knowledge and keeping my options open for possible later ministry or service in the PCA. Now this man that I had admired so much had seemingly gone of the theological deep-end, which, I was concerned, might have grave implications for his soul and those of his wife and son.

I confess there was a lot of rationalizations and psychologizing in the weeks and months that followed as I tried to make sense of my friend’s decision. Why didn’t he consult me before deciding to swim the Tiber? Isn’t our friendship worth that much?, I thought. I know he said he was doing this for sincere theological, philosophical, and historical reasons, but I figured there must be some other explanation. I mean, he was wrong, wasn’t he? All of my explanations were less than charitable and quite stupid (I’m not afraid to say “stupid,” since they were my own). It’s probably because he went to Covenant instead of a better, more intellectually serious and faithfully-Reformed seminary, like Westminster, I thought. He needed better theological training and answers to his questions, and he didn’t get them. Or maybe he was under the undue influence of his wife Beth, who I had always suspected was a little too sympathetic to Catholicism. She always used to talk about that “Female Saints” class she took at UVA. (Holla!!!  Wahoo-wa!!!!) Why should I care what St. Teresa of such-and-such thinks about God? Isn’t the Bible enough? They probably didn’t even understand Catholicism, anyway. I grew up Catholic and had left the Church as a child with my parents. I had grown up spending hours and hours hearing and talking about the problems with Catholicism, especially given much of my extended family was still Catholic. My friends don’t know the first thing about being Catholic, I remember thinking; they didn’t grow up in it like I did. They don’t really understand.

In retrospect I see how deeply prideful and unsympathetic these thoughts were. So often my desire was not so much to see God glorified, but to prove myself right. Presupposing not that I needed to humbly listen and learn, but that I already had the answers. Looking so hard for the supposed “thorn” in the Catholic converts’ eye, yet so oblivious to my own. Yet couldn’t anyone have said the same thing about me and my Protestantism, that I had become an evangelical or Reformed not for motives of truth and God’s glory, but for any number of deep-seated psychological or emotional needs? In truth, Christ calls us to love our neighbor as ourselves, a calling that requires us to exemplify a love that is eager not so much to prove ourselves right, or win an argument, but that seeks to presuppose the best, rather than the worst motives in others. We, like Christ, must be long-suffering with others, (Ed. as I pray they will be, and obviously NEED, to have long-suffering patience with me!  🙂 ) especially with those we are keen to unfairly caricature. Alas, like St. Paul, I needed the film removed from my self-righteous eyes, a process that would take time and require the work of the Holy Spirit, and the patient, prayerful companionship of those who loved me.

I came home to Virginia, and not too long after, got word from my friend that he would be moving to Virginia with his family to pursue a graduate degree at Catholic University. I confess I had mixed emotions – it would be good to see them more often, but now there was this great obstacle to our friendship. Maybe this will be my opportunity to straighten him and his wife out, I thought. They arrived that summer and immediately started developing friendships with people in the Catholic community in Washington, D.C., but they certainly didn’t ignore me. I’d see them for meals, and Barrett and I spent time together bike riding, grabbing a beer, and the like. It was a bit unnerving though, having to spend all this time around Catholics just to be with my friend and his family. Even little things really bothered me. Once at their house Beth told some anecdote that involved her going to confession. Oh brother, I thought. Can’t they just tone down the Catholic stuff while I’m here? Don’t even get me started on how praying before meals now involved crossing themselves at the dinner table.  (Mara was a little Orthodox there for a while at the beginning, still have to watch for that, but I think we have proper Latin rite established now.  Deo Gratias.  🙂 )

I suppose what surprised me was how deeply my friend and his wife still loved me and valued our friendship. They knew something now stood between us, but they tried so hard to make me welcome in their lives. I was also surprised at how they seemed to be growing in holiness and virtue. I thought that since they were embracing a false faith with dangerous beliefs that they’d start regressing, especially with all the less emphasis on the Bible and Jesus (so I thought). The opposite seemed true, the more I spent time with them. It wasn’t long before we started having the theological conversations. I asked for the explanations behind why all of this had happened, the extended version. I started pressing with questions, particularly those as a Reformed Christian that had been most compelling to me in contemplating the problems with Catholicism. Hasn’t the Church modified it’s supposed inerrant teaching, especially with the changing moods and cultures of the times? Doesn’t all this emphasis on the saints and Mary detract from the glory of God? What about all the corruption, the immorality, the wickedness done in the name of the Catholic Church? Aren’t so many of the Catholic Church’s teachings not founded on the Bible? And so on.

Yet my friends asked the same questions when they were contemplating Catholicism, and their answers, though not always immediately compelling, were at least reasonable and worthy of further reflection. They countered with questions of their own, going after some of the most fundamental tenets of Reformed Christianity, and even general Protestant principles: the premise of the “Bible alone” or sola scriptura, the formulation and contents of the Biblical canon, Luther’s call for “faith alone” or sola fide. Was the “Bible alone” even a Biblical idea? (2 Tim 3:16, calls it good.  It is.  Luther insisted on the ALONE in each of his principles.  ALONE is unscriptural.  Read Romans correctly, in context, it was written to a JEWISH community, for whom the Law was all.  Of course, Paul would write what he wrote to a JEWISH community.  Were they Gentiles, would he have written similarly?  Not happenin’.  🙂 )On what authority do we even accept the contents of the Biblical canon as truly from God?  (“I would not believed in the Gospel myself if the authority of the Catholic Church did not influence me to do so.”-St Augustine of Hippo, Bishop, “Against the letter of Mani, 5,6,” 397 A.D.)  Was “faith alone,” and Luther’s rejection of what he styled a “salvation by works” truly faithful to Jesus and the Apostle Paul? I had heard criticisms of these beliefs before, but never so sophisticatedly presented or deeply troubling for my evangelical faith. I realized I was a bit in over my head. My friend had graduated with the highest honors at seminary, and had a strong command of Greek, Hebrew, Biblical exegesis, and Christian history. I was starting to feel, much to my annoyance, like a bit of a theological novice. Wasn’t I the one in college who knew more than him about history and religion?

But more than all this, I still deeply valued my friendship with both of them. At that time, we had been friends for almost ten years, and had been through a lot together. I loved them. If they had made a terrible decision by becoming Catholic, it was a duty, an obligation of our friendship, that I urge them to get out before they did real damage to their lives or souls. As Proverbs 18:24 observers, “A man of many companions may come to ruin, but there is a friend who sticks closer than a brother” (ESV). Through our conversations, I realized I really hadn’t taken the time to listen, to understand, to appreciate my friends’ perspectives. I needed to start thinking at a much more sophisticated level, praying with a deeper earnestness and urgency. I had pridefully thought myself an expert on Protestantism and Catholicism. I wasn’t sure now I was proficient in either. It was time to eat some humble pie, hit the books, and consult all my mentors in the Reformed faith. Like St. Gregory’s observation of St. Basil, Barrett and his wife Beth’s pursuit of wisdom and truth proved infectious. Thus proceeded a Summer and Fall of intense reading, praying, reflecting, and conversing, both with Protestants and Catholics. I don’t need to re-tell all the details, many of which can be found here. Needless to say, the Protestant position was becoming less and less compelling, and more and more problematic as I studied the centuries-old debates.

Friendship was what initiated this opportunity for a deeper and more honest examination of Truth. Once I was able to stop the polemics, the psychologizing, the uncharitable and prideful ways of thinking and communicating that had so often defined my interactions with Catholics, I was able to start listening to my friends. Indeed, this is what is required of all of us if we want to get to the Truth, which is so often communicated not just through books and articles, but in personal and intimate interactions between people who care about one another. Indeed Truth, according to our Christian faith, is much more than an abstract concept; it is a person, Jesus Christ, who is Truth incarnate (John 14:6). As John writes in his Gospel, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth” (John 1:14, ESV).

Theological, historical, and logical arguments are all important, and in many ways drive and provoke the necessary reflections and conversations for ecumenical dialogue. But just as important is a willingness to see our interlocutors not solely as “sparring partners,” but as real people, (Ed. SINCERE!!!) with real convictions, and real stories that need to be heard and appreciated. This is equally true of Protestants and Catholics. Yet if we believe those people whom we deeply love and care about have made decisions that will endanger their lives, their futures, and possibly their souls, we have an obligation to reach out, in love, and mutually pursue Truth together. Furthermore, it is often through friendship that the most difficult and painful truths are often communicated – things we do not want to hear, that challenge us, that complicate what we thought to be simple and straightforward, that frustrate our plans or intentions. (Ed. It is the people who LOVE US that will make the effort, take the risk of truth, the least of which is theological, the most of which is about our unchallenged, damaging behaviors/habits.)  Yet when (Ed. dangerous, dangerous) truth is involved, wouldn’t we rather hear it than not, especially from those whom we know truly love us and have our interests at heart, who are willing to risk even friendship to communicate hard truths? As Christ himself said, “Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you” (John 15:13, ESV).

TurnerChalk
The Turner and Chalk families at Turner boy #4’s baptism, officiated by Fr. Matthew Zuberbueler (center back)

I hope that this feast day commemorating a wonderful deep friendship in Christian history – that of St. Basil of Caesarea and St. Gregory Nazianzus — would be an occasion for renewed attempts at understanding and contemplating, at a truly thoughtful and charitable level, why so many of us have turned to the Catholic Church. We of course, in turn, will need to try our best to listen to and appreciate our Protestant brothers and sisters, who have many questions, as well as many sincere and valuable insights and beliefs of their own. May God spur a renewed desire for ecumenical dialogue amongst friends, and may we pursue the Truth, as it leads to God, no matter what sacrifices it requires, all for the glory of God.

St. Basil of Caesarea and St. Gregory of Nazianzus, who exemplified true Christian friendship in your mutual love of Christ and pursuit of truth, pray for us!

  1. Pope Benedict XVI, The Fathers, (Our Sunday Visitor, Huntington, Indiana) p. 73-90.
  2. St. Basil, Orationes 43: 16, 20; SC 384: 154-156, 164.
  3. This is not to suggest that any of my friendships bear more than a very weak and vague resemblance to Basil and Gregory’s in either depth of relational intimacy or theological or spiritual sophistication!”

Love,
Matthew

Jan 1 – Mater Dei

theotokos_moses

-Theotokos, “God-bearer”, icon, 16th century, Moses before the burning bush, notice the Christ seated on His mother’s lap who IS the burning bush of the OT before whom Moses kneels & removes his sandals.

In the few meaningful, thoughtful exchanges I have had with Muslims & Jews regarding the Christian belief, once in Kuwait, where a small Kuwaiti man in local attire held my hand as we walked back to his camera shop, men holding hands and walking is not a sign of erotic attraction but purely of friendship, photos of US Presidents &  Saudi kings walking hand-in-hand, are plenty & current, and then with a rabbi in Chicago, the objection is NOT the Resurrection!  A man rising from the dead, no problem!!!  It is the Incarnation.  That God would have to take a shit, Muslim objection.  Let alone suffer horribly?  Meekly?  At the hands of his enemies?  God?  Is 55:8-9.  Or, a Perfect Man?  Not within the Jewish tradition.  David, the best of Jewish heroes, was a bastard!  Bathsheba was just the cherry on parfait.  Apologies for any interpreted, unintended, vulgar pun.  Read your OT.


-by Br Alan Piper, OP

“Of all the traditional titles of the Blessed Virgin Mary—e.g., “Tower of David,” “Gate of Heaven,” “Queen of Angels”—perhaps the most impressive is “Mother of God.” The transcendent omnipotence of divinity is entrusted to the gentle intimacy of maternity, even to a certain unassuming and gentle young woman. It’s not, of course, that Mary was the source of God as such (the opposite is the case). The meaning of “Mother of God” is that the person to whom she gave birth in human flesh, whom she nursed and raised, was and is God.

But the maternity of Mary is real only if Jesus is also really human, and only if he received his humanity from her. The early Church had to withstand the mistaken idea that God’s dignity cannot allow that the Word’s embodiment and suffering be more than a mere appearance. St. John writes, “For many deceivers have gone out into the world, men who will not acknowledge the coming of Jesus Christ in the flesh; such a one is the deceiver and the antichrist” (2 Jn 1:7). In opposition to this error stands the Mother of God. One could apply the phrase “a body you have prepared for me” (Ps 40:6) both to the immaculate Mary and to the body that she was prepared to provide for Jesus. She is the only human being to whom Jesus had an immediate family tie. And she is the only one to whom he bore a true family resemblance. In the face of Mary we perceive something that will be reproduced in the embodied God.

There are a few texts that seem to diminish the importance of Mary’s motherhood but actually further disclose it. Once, when a woman from the crowd cried out to Jesus, “Blessed is the womb that bore you!,” He corrected her, saying, “Blessed rather are those who hear the word of God and keep it!” (Lk 11:27-28). The wonderful irony is that no one was more attentive to that word and more obedient to it than the mother of Jesus. What is perhaps her most distinctive utterance comes at the start of her motherhood: fiat mihi secundum verbum tuum—”be it done unto me according to your word” (Lk 1:38). In Mary’s obedience and in her meditation on the word, we begin to see the deeper meaning of her familial relation to Jesus: “My mother and my brethren are those who hear the word of God and do it” (Lk 8:21).

Called to be the mother of the Son, Mary came to share by grace in the life of the so-called divine family that is the Trinity. At the scene of the Incarnation, Mary is surrounded by the Holy Trinity: “The Lord is with you,” which arguably refers to the Father; “you will bear the Son of the Most High”; “The Holy Spirit will come upon you” (Lk 1:28, 32, 35). The Son became man in her, and in the Son Mary came to share by grace in the divine nature (2 Pet 1:4). This is the purpose of the Son’s coming: “God sent forth his Son, born of a woman . . . so that we might receive adoption as sons” (Gal 4:4-5). Here Mary’s motherhood is interwoven with her daughtership.

As daughter of God, Mary is the pattern of our own glorification. As mother of God, she is also mother of her Son’s body, the Church. She intercedes for us and continues to give birth to Him in our hearts. This is part of the message of today’s feast. The Church repeats to us what Jesus said to John: “Behold your mother” (Jn 19:27).”

Love,
Matthew

Te Deum Laudamus

The Te Deum (also known as Ambrosian Hymn or A Song of the Church) is an early Christian hymn of praise. The title is taken from its opening Latin words, Te Deum laudamus, rendered as “Thee, O God, we praise”.

The hymn remains in regular use in the Catholic Church in the Office of Readings found in the Lilturgy of the Hours, and in thanksgiving to God for a special blessing such as the election of a pope, the consecration of a bishop, the canonization of a saint, a religious profession, the publication of a treaty of peace, a royal coronation, etc. It is sung either after Mass or the Divine Office or as a separate religious ceremony. The hymn also remains in use in the Anglican Communion and some Lutheran Churches in similar settings.

In the traditional Office, the Te Deum is sung at the end of Matins on all days when the Gloria is said at Mass; those days are all Sundays outside Advent, Septuagesima, Lent, and Passiontide; on all feasts (except the Triduum) and on all ferias during Eastertide. Before the 1962 reforms, neither the Gloria nor the Te Deum were said on the feast of the Holy Innocents, unless it fell on Sunday, as they were martyred before the death of Christ and therefore could not immediately attain the beatific vision.  A plenary indulgence is granted, under the usual conditions, to those who recite it in public on New Year’s Eve.

In the Liturgy of the Hours of Pope Paul VI, the Te Deum is sung at the end of the Office of Readings on all Sundays except those of Lent, on all solemnities, on the octaves of Easter and Christmas, and on all feasts. It is also used together with the standard canticles in Morning Prayer as prescribed in the Anglican Book of Common Prayer, in Matins for Lutherans, and is retained by many other churches of the Reformed tradition.

It is traditional for Catholic martyrs to sing the Te Deum before execution, or saints-to-be to sing it after some great tragedy, misfortune, or great joy.  

  • St Marguerite d’Youville instructed her sisters to kneel in the snow and ashes after the hospital they built in Quebec burned to ashes, to begin again.    
  • Franciscan Missionaries of Mary intoned it before being hacked to death in the Boxer Rebellion.
  • St Marie-Victoire Therese Couderc reported in one her visions the poor souls of Purgatory came to her in her vision and sang the Te Deum.
  • St Edmund Campion, SJ & his companions sang the Te Deum in court upon hearing the verdict of their condemnation.
  • As part of their punishment, St Paul Miki, SJ, & companions were forced to march 600 miles to their execution while singing the Te Deum.

That is what Catholic martyrs do prior to imminent death, they SING!!!!  THEY SING AS THEY WILL FOR ALL ETERNITY!!!!

BrHumbertKilanowski
-by Br Humbert Kilanowski, OP (prior to joining the Order, Br Humbert earned a doctorate in mathematics from Ohio State University.)

“For centuries, the Church has had the custom of singing a hymn of thanks and praise, the Te Deum, at major events. In addition to being part of the Liturgy of the Hours for Sundays and feast days, including every day this week during the Octave of Christmas, this hymn is sung at papal installations and episcopal consecrations; we sang it here at the House of Studies this year upon the election of our new prior. According to legend, the great hymnographer St. Ambrose composed it when he baptized his most famous convert, St. Augustine. But while some liturgical books call it the Hymnus Sanctorum Ambrosii et Augustini (the Hymn of Saints Ambrose and Augustine), it was most likely written by another fourth-century bishop, Nicetas of Remisiana.

In this hymn, we on earth join in the praise of God by all the ranks of heaven: “To you all angels, all the powers of heaven, Cherubim and Seraphim sing in endless praise;” and we recall the life and events of Jesus Christ, the divine Son, who “overcame the sting of death and opened the kingdom of heaven to all believers.” Even those unfamiliar with the original Latin hymn or its literal English translation may recognize a poetic translation, such as “God, We Praise You” or “Holy God, We Praise Thy Name.”

Moreover, the Church grants a plenary indulgence for praying the Te Deum in public, and some places have taken up this custom. My home parish, for example, features the hymn after an hour of Eucharistic adoration and before a Mass at midnight. What better way could there be to make the transition from one year to the next than to spend time in prayer, thanking God for the gifts and blessings of the past year and starting a new one free from the punishment of sin, with the hope that the newborn Savior provides?

Truly, it is fitting therefore that the year turns over during Christmas time, as the Te Deum proclaims: “When you became man to set us free, you did not spurn the Virgin’s womb.” This “marvelous exchange” (admirabile commercium)—as the Church’s liturgy prays this evening, in which God the Son took on our human nature to the fullest, even having a human birth from His virgin mother Mary, in order that we may share in His divinity—is definitely a cause for celebration and praise. As we review and reflect on the many gifts that God has given each of us this past year, let us also ponder the greatest gift—the birth of the Son that makes friendship with God possible—and give God thanks and praise, asking Him, as the hymn concludes, to “bring us with Your saints to glory everlasting.”

Te Deum laudamus:
te Dominum confitemur.
Te aeternum Patrem
omnis terra veneratur.
Tibi omnes Angeli;
tibi caeli et universae Potestates;
Tibi Cherubim et Seraphim
incessabili voce proclamant:
Sanctus, Sanctus, Sanctus,
Dominus Deus Sabaoth.
Pleni sunt caeli et terra
maiestatis gloriae tuae.
Te gloriosus Apostolorum chorus,
Te Prophetarum laudabilis numerus,
Te Martyrum candidatus laudat exercitus.
Te per orbem terrarum
sancta confitetur Ecclesia,
Patrem immensae maiestatis:
Venerandum tuum verum et unicum Filium;
Sanctum quoque Paraclitum Spiritum.
Tu Rex gloriae, Christe.
Tu Patris sempiternus es Filius.
Tu ad liberandum suscepturus hominem,
non horruisti Virginis uterum.
Tu, devicto mortis aculeo,
aperuisti credentibus regna caelorum.
Tu ad dexteram Dei sedes, in gloria Patris.
Iudex crederis esse venturus.
Te ergo quaesumus, tuis famulis subveni:
quos pretioso sanguine redemisti.
Aeterna fac cum sanctis tuis in gloria numerari.

[added later, mainly from Psalm verses:]
Salvum fac populum tuum,
Domine, et benedic hereditati tuae.
Et rege eos, et extolle illos usque in aeternum.
Per singulos dies benedicimus te,
Et laudamus Nomen tuum in saeculum, et in saeculum saeculi.
Dignare, Domine, die isto sine peccato nos custodire.
Miserere nostri Domine, miserere nostri.
Fiat misericordia tua,
Domine, super nos, quemadmodum speravimus in te.
In te, Domine, speravi:
non confundar in aeternum.

We praise Thee, O God ,
we acknowledge Thee to be the Lord.
All the earth doth worship Thee,
the Father everlasting.
To Thee all Angels cry aloud,
the Heavens, and all the Powers therein.
To Thee Cherubim and Seraphim,
continually do cry,
Holy, Holy, Holy,
Lord God of Hosts;
Heaven and earth are full of the Majesty,
of Thy glory.
The glorious company of the Apostles, praise Thee.
The goodly fellowship of the Prophets, praise Thee.
The noble army of Martyrs, praise Thee.
The holy Church throughout all the world,
doth acknowledge Thee;
The Father, of an infinite Majesty;
Thine honourable, true, and only Son;
Also the Holy Ghost, the Comforter.
Thou art the King of Glory, O Christ.
Thou art the everlasting Son, of the Father.
When Thou tookest upon Thee to deliver man,
Thou didst not abhor the Virgin’s womb.
When Thou hadst overcome the sharpness of death,
Thou didst open the Kingdom of Heaven to all believers.
Thou sittest at the right hand of God, in the glory of the Father.
We believe that Thou shalt come, to be our Judge.
We therefore pray Thee, help Thy servants,
whom Thou hast redeemed with Thy precious blood.
Make them to be numbered with Thy Saints, in glory everlasting.

[added later, mainly from Psalm verses:]
O Lord, save Thy people,
and bless Thine heritage.
Govern them, and lift them up for ever.
Day by day, we magnify Thee;
And we worship Thy Name, ever world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have mercy upon us.
O Lord, let Thy mercy lighten upon us,
as our trust is in Thee.
O Lord, in Thee have I trusted,
let me never be confounded.”

So, I don’t know about vous, but I am not totally convinced we have made great progress with the more contemporary Glory & Praise hymnals since Messrs Haydn, Bach, Pergolesi, Charpentier, & Mozart, no?  🙂

glory&praise

But, you know, Catholic Sunday Mass, whatevs cheapest/easiest.  Which parishioner is willing to belt anything/something/”all are welcome/kumbaya, Tammy Wynette cover band, and I personally LOVE Tammy Wynette, just maybe NOT for Mass?” for free?    It’ll do, as if anything wouldn’t.  Sometimes silence is just more solemn/reverent.  🙂

Love & worthy songs of Praise!,
Matthew

Jan 10 – Fr Nicholas Callan, (1799-1864), Inventor of the Induction Coil

Callan

Not a beatus, but it may, I say, I think, just a suspicion, just may, come as little surprise I have a THING for clerical scientists & engineers.  Just may.  🙂  AND, he’s Irish, so part of the tribe, which doesn’t hurt either, now does it?  🙂

You say “Fides et Ratio“; I blithely, coyly put my face in my hands, drum my fingers on my temples, smile, and respond, “I LOVE IT when you talk NERDY to me! 🙂

The Induction Coil

Callan's_first_induction_coil

induction coil

maynooth58a

Influenced by William Sturgeon and Michael Faraday, Callan began work on the idea of the induction coil in 1834. He invented the first induction coil in 1836.

An induction coil produces an intermittent high-voltage alternating current from a low-voltage direct current supply. It has a primary coil consisting of a few turns of thick wire wound around an iron core and subjected to a low voltage (usually from a battery). Wound on top of this is a secondary coil made up of many turns of thin wire. An iron armature and make-and-break mechanism repeatedly interrupts the current to the primary coil, producing a high-voltage, rapidly alternating current in the secondary circuit.

Induction coils were used by Hertz to demonstrate the existence of electromagnetic waves, as predicted by James Maxwell and by Lodge and Marconi in the first research into radio waves. THANK FR CALLAN FOR YOUR CELL PHONE!!!! Their largest industrial use was probably in early wireless telegraphy spark-gap radio transmitters and to power early cold cathode x-ray tubes from the 1890s to the 1920s, after which they were supplanted in both these applications by AC transformers and vacuum tubes. THANK FR CALLAN FOR YOUR COMPUTER, GPS, & VIDEO GAMES!!! However their largest use was as the ignition coil or spark coil in the ignition system of internal combustion engines, where they are still used, although the interrupter contacts are now replaced by solid state switches.   THANK FR CALLAN YOU CAN DRIVE A CAR!!!!  A smaller version is used to trigger the flash tubes used in cameras and strobe lights.

Callan invented the induction coil because he needed to generate a higher level of electricity than currently available. He took a bar of soft iron, about 2 feet (0.61 m) long, and wrapped it around with two lengths of copper wire, each about 200 feet (61 m) long.

Callan connected the beginning of the first coil to the beginning of the second. Finally, he connected a battery, much smaller than the enormous contrivance just described, to the beginning and end of winding one. He found that when the battery contact was broken, a shock could be felt between the first terminal of the first coil and the second terminal of the second coil.

Further experimentation showed how the coil device could bring the shock from a small battery up the strength level of a big battery. So, Callan tried making a bigger coil. With a battery of only 14 seven-inch (178 mm) plates, the device produced power enough for an electric shock “so strong that a person who took it felt the effects of it for several days.” NEXT!!!  “For your penance…!!!”  Yikes!!!!  Callan thought of his creation as a kind of electromagnet; but what he actually made was a primitive induction transformer.

Callan’s induction coil also used an interrupter that consisted of a rocking wire that repeatedly dipped into a small cup of mercury (similar to the interrupters used by Charles Page). Because of the action of the interrupter, which could make and break the current going into the coil, he called his device the “repeater.” Actually, this device was the world’s first transformer. Callan had induced a high voltage in the second wire, starting with a low voltage in the adjacent first wire. And the faster he interrupted the current, the bigger the spark. In 1837 he produced his giant induction machine: using a mechanism from a clock to interrupt the current 20 times a second, it generated 15-inch (380 mm) sparks, an estimated 60,000 volts and the largest artificial bolt of electricity then seen.

The ‘Maynooth Battery’ and other inventions

Callan experimented with designing batteries after he found the models available to him at the time to be insufficient for research in electromagnetism. The Year-book of Facts in Science and Art, published in 1849, has an article titled “The Maynooth Battery” which begins “We noticed this new and cheap Voltaic Battery in the Year-book of Facts, 1848, p. 14,5. The inventor, the Rev. D. Callan, Professor of Natural Philosophy in Maynooth College, has communicated to the Philosophical Magazine, No. 219, some additional experiments, comparing the power of a cast-iron (or Maynooth) battery with that of a Grove’s of equal size.” Some previous batteries had used rare metals such as platinum or unresponsive materials like carbon and zinc.

Callan found that he could use inexpensive cast-iron instead of platinum or carbon. For his Maynooth battery he used iron casting for the outer casing and placed a zinc plate was immersed in a porous pot (pot that had an inside and outside chamber for holding two different types of acid) in the centre. In the single fluid cell he disposed of the porous pot and two different fluids. He was able to build a battery with just a single solution.

While experimenting with batteries, Callan also built the world’s largest battery at that time. To construct this battery, he joined together 577 individual batteries (“cells”), which used over 30 gallons of acid.  Since instruments for measuring current or voltages had not yet been invented, Callan measured the strength of a battery by measuring how much weight his electromagnet could lift when powered by the battery. Using his giant battery, Callan’s electromagnet lifted 2 tons.   The Maynooth battery went into commercial production in London. Callan also discovered an early form of galvanisation to protect iron from rusting when he was experimenting on battery design, and he patented the idea.[9]

He died in 1864 and is buried in the cemetery in St. Patrick’s College, Maynooth.

Honors

The Callan Building on the north campus of NUI Maynooth, a university which was part of St Patrick’s College until 1997, was named in his honour. In addition, Callan Hall in the south campus, was used through the 1990s for first year science lectures including experimental & mathematical physics, chemistry and biology. The Nicholas Callan Memorial Prize is an annual prize awarded to the best final year student in Experimental Physics.

Publications

Electricity and Galvanism (introductory textbook), 1832

IEEE

ieee-callan

Scientifically yours,
Matthew

A Little History of Thought: What Science Doesn’t Know

On Sep 12, 2006 Pope Emeritus Benedict XVI addressed his old university in Regensburg, Germany.  He observed, truthfully, modern science presupposes the rational structure of nature.  True, and a glaring assumption for such a supposed rigorous discipline.  Glaring.  (Shhh…almost…(looking around)…like…faith?  Eeeegads!  IRRational, scientific heretics!  Hypocrites, we all!)  🙂  (Giggle!) 🙂  Stern looks of indignation, discomfortable fidgeting from the academy in the gallery!) 🙂  The Truth is almost always discomforting.  That is more about us,  dearest reader, than it ever was or will be about the Truth.

Science goes so far, based on its experience of discovering rational unity after rational unity in nature as to propose, yet only in theory, the existence, yet unproven, of what is know as The Grand Unifying Theory.  Simply put, that nature resolves itself, all of itself, into the simplest of mathematical expressions, such as E=mc^2, for the forces of Energy, Matter, and Light.  The recently released film “The Theory of Everything” is called that for a reason.

This is a profound statement, both in the minor and the major categories.  Energy and Matter are interchangeable, related, shockingly simply, stunningly, with the square of the speed limit of the universe, beyond which nothing, we currently know of, can exceed.  Not reams and reams of complex, inscrutable equations, no.  Three simple terms.  God is simple.

Science has no explanation for why the universe is so rational.  It knows not why the universe is so intelligible, so rational.  If you work mathematical problems some CAN really be complex.  What I have said is not to imply that all is child’s play in physics, hardly, but it does make the resolution into simplicity so shocking when it happens, it does take one’s nerdy breath away.

In fact, do enough math, and you begin to know, intuitively, when a problem explodes, based on the type of problem, that you’re wrong.  You have made a mistake, and must find it.  You just know, the solution must be simpler, regardless of how thorny the question.   Your current result is TOO complex!  You just know it.   Your experience tells you the solution must be simpler.  You just know it based on experience.  Find your error.

“Everyone who is seriously involved in the pursuit of science becomes convinced that some spirit is manifest in the laws of the universe, one that is vastly superior to that of man. In this way the pursuit of science leads to a religious feeling of a special sort, which is surely quite different from the religiosity of someone more naive.” – A. Einstein, 1/24/1936, to 6th grader Phyllis, of Miss Ellis’ class, Riverside Church, in response to Phyllis’ letter of inquiry as to whether scientists pray.

The Pope continued, “Yet this question, of why the universe is so rational, is a real question.  It must be addressed.

Science does not know why we sleep, let alone why we dream.  Hamlet, Act III, Scene 1.  We can get within fractions of a second of t=0, literally when time began, of the Big Bang, and our math breaks down.  We don’t understand.  We just don’t know.  Same with as when we theoretically enter a black hole, which even light cannot escape, the math we understand today breaks down.

          1. What is the universe made of?
            Astronomers face an embarrassing conundrum: they don’t know what 95% of the universe is made of. Atoms, which form everything we see around us, only account for a measly 5%. Over the past 80 years it has become clear that the substantial remainder is comprised of two shadowy entities – dark matter and dark energy. The former, first discovered in 1933, acts as an invisible glue, binding galaxies and galaxy clusters together. Unveiled in 1998, the latter is pushing the universe’s expansion to ever greater speeds. Astronomers are closing in on the true identities of these unseen interlopers.
          2. How did life begin?
            Four billion years ago, something started stirring in the primordial soup. A few simple chemicals got together and made biology – the first molecules capable of replicating themselves appeared. We humans are linked by evolution to those early biological molecules. But how did the basic chemicals present on early Earth spontaneously arrange themselves into something resembling life? How did we get DNA? What did the first cells look like? More than half a century after the chemist Stanley Miller proposed his “primordial soup” theory, we still can’t agree about what happened. Some say life began in hot pools near volcanoes, others that it was kick-started by meteorites hitting the sea.
          3. Are we alone in the universe?
            Perhaps not. Astronomers have been scouring the universe for places where water worlds might have given rise to life, from Europa and Mars in our solar system to planets many light years away. Radio telescopes have been eavesdropping on the heavens and in 1977 a signal bearing the potential hallmarks of an alien message was heard. Astronomers are now able to scan the atmospheres of alien worlds for oxygen and water. The next few decades will be an exciting time to be an alien hunter with up to 60bn potentially habitable planets in our Milky Way alone.
          4. What makes us human?
            Just looking at your DNA won’t tell you – the human genome is 99% identical to a chimpanzee’s and, for that matter, 50% to a banana’s. We do, however, have bigger brains than most animals – not the biggest, but packed with three times as many neurons as a gorilla (86bn to be exact). A lot of the things we once thought distinguishing about us – language, tool-use, recognising yourself in the mirror – are seen in other animals. Perhaps it’s our culture – and its subsequent effect on our genes (and vice versa) – that makes the difference. Scientists think that cooking and our mastery of fire may have helped us gain big brains. But it’s possible that our capacity for co-operation and skills trade is what really makes this a planet of humans and not apes.
          5. What is consciousness?
            We’re still not really sure. We do know that it’s to do with different brain regions networked together rather than a single part of the brain. The thinking goes that if we figure out which bits of the brain are involved and how the neural circuitry works, we’ll figure out how consciousness emerges, something that artificial intelligence and attempts to build a brain neuron by neuron may help with. The harder, more philosophical, question is why anything should be conscious in the first place. A good suggestion is that by integrating and processing lots of information, as well as focusing and blocking out rather than reacting to the sensory inputs bombarding us, we can distinguish between what’s real and what’s not and imagine multiple future scenarios that help us adapt and survive.
          6. Why do we dream?
            We spend around a third of our lives sleeping. Considering how much time we spend doing it, you might think we’d know everything about it. But scientists are still searching for a complete explanation of why we sleep and dream. Subscribers to Sigmund Freud’s views believed dreams were expressions of unfulfilled wishes – often sexual – while others wonder whether dreams are anything but the random firings of a sleeping brain. Animal studies and advances in brain imaging have led us to a more complex understanding that suggests dreaming could play a role in memory, learning and emotions. Rats, for example, have been shown to replay their waking experiences in dreams, apparently helping them to solve complex tasks such as navigating mazes.
          7. Why is there stuff?
            You really shouldn’t be here. The “stuff” you’re made of is matter, which has a counterpart called antimatter differing only in electrical charge. When they meet, both disappear in a flash of energy. Our best theories suggest that the big bang created equal amounts of the two, meaning all matter should have since encountered its antimatter counterpart, scuppering them both and leaving the universe awash with only energy. Clearly nature has a subtle bias for matter otherwise you wouldn’t exist. Researchers are sifting data from experiments like the Large Hadron Collider trying to understand why, with supersymmetry and neutrinos the two leading contenders.
          8. Are there other universes?
            Our universe is a very unlikely place. Alter some of its settings even slightly and life as we know it becomes impossible. In an attempt to unravel this “fine-tuning” problem, physicists are increasingly turning to the notion of other universes. If there is an infinite number of them in a “multiverse” then every combination of settings would be played out somewhere and, of course, you find yourself in the universe where you are able to exist. It may sound crazy, but evidence from cosmology and quantum physics is pointing in that direction.
          9. Where do we put all the carbon?
            For the past couple of hundred years, we’ve been filling the atmosphere with carbon dioxide – unleashing it by burning fossil fuels that once locked away carbon below the Earth’s surface. Now we have to put all that carbon back, or risk the consequences of a warming climate. But how do we do it? One idea is to bury it in old oil and gas fields. Another is to hide it away at the bottom of the sea. But we don’t know how long it will stay there, or what the risks might be. Meanwhile, we have to protect natural, long-lasting stores of carbon, such as forests and peat bogs, and start making energy in a way that doesn’t belch out even more.
          10. How do we get more energy from the sun?
            Dwindling supplies of fossil fuels mean we’re in need of a new way to power our planet. Our nearest star offers more than one possible solution. We’re already harnessing the sun’s energy to produce solar power. Another idea is to use the energy in sunlight to split water into its component parts: oxygen, and hydrogen, which could provide a clean fuel for cars of the future. Scientists are also working on an energy solution that depends on recreating the processes going on inside stars themselves – they’re building a nuclear fusion machine. The hope is that these solutions can meet our energy needs.
          11. What’s so weird about prime numbers?
            The fact you can shop safely on the internet is thanks to prime numbers – those digits that can only be divided by themselves and one. Public key encryption – the heartbeat of internet commerce – uses prime numbers to fashion keys capable of locking away your sensitive information from prying eyes. And yet, despite their fundamental importance to our everyday lives, the primes remain an enigma. An apparent pattern within them – the Riemann hypothesis – has tantalised some of the brightest minds in mathematics for centuries. However, as yet, no one has been able to tame their weirdness. Doing so might just break the internet.
          12. How do we beat bacteria?
            Antibiotics are one of the miracles of modern medicine. Sir Alexander Fleming’s Nobel prize-winning discovery led to medicines that fought some of the deadliest diseases and made surgery, transplants and chemotherapy possible. Yet this legacy is in danger – in Europe around 25,000 people die each year of multidrug-resistant bacteria. Our drug pipeline has been sputtering for decades and we’ve been making the problem worse through overprescription and misuse of antibiotics – an estimated 80% of US antibiotics goes to boosting farm animal growth. Thankfully, the advent of DNA sequencing is helping us discover antibiotics we never knew bacteria could produce. Alongside innovative, if gross-sounding, methods such as transplanting “good” bacteria from fecal matter, and the search for new bacteria deep in the oceans, we may yet keep abreast in this arms race with organisms 3bn years our senior.
          13. Can computers keep getting faster?
            Our tablets and smartphones are mini-computers that contain more computing power than astronauts took to the moon in 1969. But if we want to keep on increasing the amount of computing power we carry around in our pockets, how are we going to do it? There are only so many components you can cram on to a computer chip. Has the limit been reached, or is there another way to make a computer? Scientists are considering new materials, such as atomically thin carbon – graphene – as well as new systems, such as quantum computing.
          14. Will we ever cure cancer?
            The short answer is no. Not a single disease, but a loose group of many hundreds of diseases, cancer has been around since the dinosaurs and, being caused by haywire genes, the risk is hardwired into all of us. The longer we live, the more likely something might go wrong, in any number of ways. For cancer is a living thing – ever-evolving to survive. Yet though incredibly complicated, through genetics we’re learning more and more about what causes it, how it spreads and getting better at treating and preventing it. And know this: up to half of all cancers – 3.7m a year – are preventable; quit smoking, drink and eat moderately, stay active, and avoid prolonged exposure to the midday sun.
          15. When can I have a robot butler?
            Robots can already serve drinks and carry suitcases. Modern robotics can offer us a “staff” of individually specialized robots: they ready your Amazon orders for delivery, milk your cows, sort your email and ferry you between airport terminals. But a truly “intelligent” robot requires us to crack artificial intelligence. The real question is whether you’d leave a robotic butler alone in the house with your granny. And with Japan aiming to have robotic aides caring for its elderly by 2025, we’re thinking hard about it now.
          16. What’s at the bottom of the ocean?
            Ninety-five per cent of the ocean is unexplored. What’s down there? In 1960, Don Walsh and Jacques Piccard travelled seven miles down, to the deepest part of the ocean, in search of answers. Their voyage pushed the boundaries of human endeavor but gave them only a glimpse of life on the seafloor. It’s so difficult getting to the bottom of the ocean that for the most part we have to resort to sending unmanned vehicles as scouts. The discoveries we’ve made so far – from bizarre fish such as the barreleye, with its transparent head, to a potential treatment for Alzheimer’s made by crustaceans – are a tiny fraction of the strange world hidden below the waves.
          17. What’s at the bottom of a black hole?
            It’s a question we don’t yet have the tools to answer. Einstein’s general relativity says that when a black hole is created by a dying, collapsing massive star, it continues caving in until it forms an infinitely small, infinitely dense point called a singularity. But on such scales quantum physics probably has something to say too. Except that general relativity and quantum physics have never been the happiest of bedfellows – for decades they have withstood all attempts to unify them. However, a recent idea – called M-Theory – may one day explain the unseen centre of one of the universe’s most extreme creations.
          18. Can we live for ever?
            We live in an amazing time: we’re starting to think of “aging” not as a fact of life, but a disease that can be treated and possibly prevented, or at least put off for a very long time. Our knowledge of what causes us to age – and what allows some animals to live longer than others – is expanding rapidly. And though we haven’t quite worked out all the details, the clues we are gathering about DNA damage, the balance of aging, metabolism and reproductive fitness, plus the genes that regulate this, are filling out a bigger picture, potentially leading to drug treatments. But the real question is not how we’re going to live longer but how we are going to live well longer. And since many diseases, such as diabetes and cancer, are diseases of aging, treating aging itself could be the key.
          19. How do we solve the population problem?
            The number of people on our planet has doubled to more than 7 billion since the 1960s and it is expected that by 2050 there will be at least 9 billion of us. Where are we all going to live and how are we going to make enough food and fuel for our ever-growing population? Maybe we can ship everyone off to Mars or start building apartment blocks underground. We could even start feeding ourselves with lab-grown meat. These may sound like sci-fi solutions, but we might have to start taking them more seriously.
          20. Time travelers already walk among us.?
            Thanks to Einstein’s theory of special relativity, astronauts orbiting on the International Space Station experience time ticking more slowly. At that speed the effect is minuscule, but ramp up the velocity and the effect means that one day humans might travel thousands of years into the future. Nature seems to be less fond of people going the other way and returning to the past, however some physicists have concocted an elaborate blueprint for a way to do it using wormholes and spaceships. It could even be used to hand yourself a present on Christmas Day, or answer some of the many questions that surround the universe’s great unknowns.
          21. Why do men lose hair on their head and grow more of it elsewhere as they age? They think it has something to do with changing hormones.
          22. Why are some people ambidextrous?
          23. What makes a bicycle work?
          24. How do we solve the population problem?
          25. So, what happens when you ask scientists exactly what makes a bicycle stable? Or, what keeps it going? Or, how people ride them?
          26. How to beat solitaire?
          27. How many species of animal exist?
          28. The length of a coastline? Fractals.
          29. How does gravity work?
            We all know that gravity from the moon causes tides, Earth’s gravity holds us to the surface, and the sun’s gravity keeps our planet in orbit, but how much do we really understand it? This powerful force is generated from matter, and more massive objects therefore have a greater ability to attract other objects. While scientists do understand a great deal about how gravity acts, they aren’t really sure why it exists. Why are atoms mostly empty space? Why is the force that holds atoms together different from gravity? Is gravity actually a particle? These are answers that we really just can’t answer with our current understand of physics.
          30. How do cats purr?
          31. Why is there a placebo effect?
          32. How do birds migrate?
          33. Why do tomatoes have more genes than humans?
          34. Why do we have ear wax?

        Etc., etc.

        Ps 146:3-4

        Love,
        Matthew

Dec 26 – Jesus, welcome to our nightmare!!! Exactly.

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-Andrei Rublev, Nativity, 15th century (please click on the image for greater detail)

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-by Br Luke Hoyt, OP

“St. Stephen’s memorial is always the day after Christmas. But somehow, it always surprises me. We’ve only just arrived at the cozy stable with the little baby under the shining stars, and now we have to commemorate the Church’s first martyr, a guy who was stoned to death?

Sometimes I feel a similar surprise when I see traditional iconographic depictions of the Nativity. I mean, I know that “Away in the Manger” is a little saccharine. But some of these icon Nativity scenes make it look like Jesus was born in a haunted graveyard. In his swaddling clothes, Jesus looks like a little mummy child. Not only is Mary not holding her baby – she’s not even looking at him. Instead of a stable with a dusting of snow on the roof, they’re in a cave – a cave which looks like some rent in the earth which reveals the realm of Hades. And where is Joseph? He’s huddled in a corner with a serious expression on his face, being addressed by some creepy old guy – who happens to be the devil.

After the kinds of Nativity scenes that many of us are used to, this is like a Christmas-themed nightmare.

The question arises, then: what is the Church’s Tradition saying to us in all of this, in its artistic tradition and its liturgical calendar?

It’s saying that Christmas is not a holiday for the content of the world.

Jesus was not born in a secret oasis, removed from the world’s darkness and pain. He was born in that battleground which is our earthly existence, in this world which is indeed something of a haunted graveyard.

We sometimes suppose that the holidays (and perhaps especially Christmas) are events which only happy people with lots of friends and family are entitled to enjoy. And maybe that is the case with some holidays. But it’s not the case with Christmas.

Christmas is a holiday for the broken of the world. It is a holiday for those who feel the darkness and loneliness of the cave; for those who experience, with St. Joseph, the temptations of the Evil One, struggling to maintain faith in the Christian mystery; for those who, like Jesus in his swaddling burial clothes, feel the weight of their feeble mortality; for those who, like St. Stephen, experience the hatred of the world.

Each Christmas, to all the broken and lonely people in the world, Jesus says: this one’s for you.”

Mt 11:5-6

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-Paolo Uccello, 1435 (please click on the image for greater detail)

St Stephen Martyr, Protomartyr of Jesus Christ, pray for us sinners!

Love & Merry Christmas,
Matthew

Dec 24 – Protestant Existential Angst with Christmas

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-Santa Calvin, by the author

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-by Br Bonaventure Chapman, OP (prior to joining the Order, Br Bonaventure received an M.Th. in Applied Theology from Wycliffe Hall, Oxford University, where he studied for the Anglican priesthood.)

“Tomorrow is the day that every child (young and old!) has been waiting for: Christmas. We keep vigil on this Eve of the Nativity and anxiously await the celebration of Christ’s first coming in humility, with anticipation for his second coming in glory. Who would deny such a celebration to the Church? Surprisingly, some bearing the name Christian!

When in 1519 Huldrych Zwingli took to his pulpit in the newly Reformed city of Zurich, he did not follow the custom of preaching from the lectionary but began with Matthew’s Gospel and preached through the whole book, in what became known as lectio continua.

Holy days and feasts were ignored in this Scripture-centered form of worship. The most famous Reformer, John Calvin, largely followed Zwingli’s tradition: the city of Geneva had stopped celebrating holy days outside of Sunday. Even Christmas was not to be commemorated in any special way. On Christmas Day 1550, Calvin welcomed a larger than usual church crowd with the following:

“Now I see here today more people than I am accustomed to having at the sermon. Why is that? It is Christmas Day. And who told you this? You poor beasts. That is a fitting euphemism for all of you who have come here today to honor Noel.”

The Puritans in England under Oliver Cromwell would go even further: in 1647 the English Parliament officially abolished celebrating Christmas. The Puritans of New England largely followed suit. In Massachusetts a fine was even imposed on those caught celebrating in secret!

Why this Christmas animus? The Westminster Confession of Faith offers a Protestant principle cited for such a suppression:

“The acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will, that he may not be worshiped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture. (WCF XI.1)”

Christmas Day, December 25th, is not in the Scriptures; therefore, it is not to be celebrated – the simplicity of sola scriptura strikes again!

Happily the majority of modern Protestant churches do not follow their fathers in faith, even if the denial of Christmas liturgy does follow this Protestant principle quite naturally and straightforwardly. Yet, as with many Protestant beliefs, sometimes simplicity is simply too simple for reality. (Ed. It is generally known, the intelligentsia of Europe did not defect during the Reformation.)

Take, for instance, the Protestant detestation of any notion of mediation between God and man in the sacraments of the Church. The Protestant claim of immediacy between God and man sounds simpler, but what of this mortal flesh and physical world we find ourselves surrounded by: all a dream, a vision, an unreality? What of the Incarnation of Jesus, the taking on of this supposedly unseemly medium of creatureliness? It strikes me, at least, that the Catholic teaching on mediation in sacraments, among other things, is exactly and simply right. We are creatures of space and matter. If we are to be met at all, it will be in this space and this matter.

But we are not only creatures of space; we are also creatures of time. St. Augustine, in his famous discourse on time in his Confessions, admits as much: “I confess to you, Lord, that I still do not know what time is, and I further confess to you, Lord, that as I say this I know myself to be conditioned by time” (XI.xxv.32). And this conditioning by time is part of the fabric of the cosmos. As Joseph Ratzinger says in The Spirit of the Liturgy: “Time is a cosmic reality. The orbiting of the sun by the earth… gives existence the rhythm that we call time.” This means, Ratzinger continues, that “man lives with the stars. The course of the sun and the moon leave its mark on his life.”

While the rhythms of time make up creatureliness in general, they especially mark man. We are creatures enveloped by time. We remember the past, perceive the present, and anticipate the future in ways that other animals, let alone plants and stars, can only be represented as doing in fictional and fabulous tales.

For just this reason God seeks to meet us in temporal fashion as the Church celebrates the rhythms of salvation history in time. Seasonal cycles bring about ecclesial and personal remembrances and anticipations of God’s mighty deeds. We, lowly creatures of time, are being educated into God’s time of salvation in preparation for the eternal now of heaven. Worship is about the changing seasons and the developing of God’s story in time and beyond it. As Ratzinger reminds us: “The liturgy is the means by which earthly time is inserted into the time of Jesus Christ and into its present.”

Thus the Church rightly celebrates the Seasons and Holy Days of the Church calendar, and our anticipation on Christmas Eve as children, waiting for the decorated dawn of morning, is taken up in the liturgy in our anticipation of the second coming of Christ. We, creatures of time, need particular Holy Days and Seasons just as we, creatures of space, need particular sacraments and signs. And thankfully God has given us the gift of liturgical time with its special celebrations – especially Christmas, that liturgical day of remembering when God took on human flesh and dwelt amongst us.

This post started off polemically, but on a day such as this, the Eve of our Savior’s birth, perhaps it is fitting to end on a more irenic note with some words from one of John Calvin’s Christmas Sermons (yes – he did occasionally preach them!):

“Let us note well, then, that the peace which the angels of Paradise preach here carried with it this joy, which the first angel had mentioned, saying ‘I announce to you a great joy,’ that is, the salvation you will have in Jesus Christ. He is called our Peace, and this title declares that we would be entirely alienated from God unless he received us by means of his only Son. Consequently we also have something to boast of when God accepts us as his children, when he gives us freedom to claim him openly as our Father, to come freely to him, and to have our refuge in him.”

Love & Merry Christmas,
Matthew

A Little History of Thought: I am a Thomist. What is a Thomist?

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A Universal Church founded by the Creator of the Universe, must be just that, universal.  Even, at least, entertaining various systems of thought.  1Thess 5:21.

There were many practical questions to be answered after our Lord’s Ascension.  Anyone attending a Bible study for even just the first time, realizes quickly the same passage of scripture means varying things to different people.  And, what about the gaps, where scripture says nothing?  🙁  And, the canon wasn’t defined, completely, until at least the 4th century, the Gospel of John and Revelation, so beloved today, being some of the last included texts.

Even the determination of the canon was from a practical reason.  There were various and sordid apocryphal scrolls floating around the Mediterranean.   Which were the authentic ones?  Which were frauds?  Which heretical?  Which were to be believed?  To be adhered to?  Which should we read at Mass?  The Church had to define.

It is the Church, from the beginning, under the guidance of the Holy Spirt, which has authority over scripture, and not the reverse.  It has always been so.  Many of those apocryphal texts can still be sourced today.  There is no serious proposal to revise the traditional canon, that I have heard?  Holy Spirit must have gotten it right?

Truth is not determined by a majority.  Lack of gravity/weightlessness is not achieved by 51% consensus.  The apple still falls to the ground, even when floating is popular. “Truth cannot contradict truth.” -Pope Leo XIII.

In the encyclical Doctoris Angelici Pope Pius X cautioned that the teachings of the Church cannot be understood without the basic philosophical underpinnings of St Thomas Aquinas‘, the Angelic Doctor’s, major theses:

“The capital theses in the philosophy of St. Thomas are not to be placed in the category of opinions capable of being debated one way or another, but are to be considered as the foundations upon which the whole science of natural and divine things is based; if such principles are once removed or in any way impaired, it must necessarily follow that students of the sacred sciences will ultimately fail to perceive so much as the meaning of the words in which the dogmas of divine revelation are proposed by the magistracy of the Church.”

The Second Vatican Council described Thomas’s system as the “Perennial Philosophy”.

“The fact that Thomism is the philosophy of common sense is itself a matter of common sense.” – GK Chesterton, 1933.

Thomism is a philosophical school of thought following the teachings of Thomas Aquinas, especially as contained in his most famous summary work, Summa Theologica, the importance of which the Roman Catholic Church arguably regards as second only to the Bible.  Aquinas, arguably, moved the philosophy of the Church from Plato to Aristotle.  Thomas Aquinas’ brilliant mind coincided with Europe rediscovering Aristotle, not from Latin, but from Arabic.  The work of the philosopher had been lost to Europe in the “Dark Ages”, preserved in Middle Eastern civilization and then returned to Europe in the 13th century, on the doorstep of the Renaissance.

It was Aquinas’ burning desire to integrate Aristotelian philosophy into Christian Revelation.  If the Truth is the Truth, there should be no contradiction.  Truth cannot contradict truth.  We may misunderstand Revelation, we may need to deepen/refine our understanding, we may need to revisit our interpretation, in the light of truth, but it never contradicts.  Apparent inconsistencies are divine calls to go deeper.  Truth cannot contradict truth.  The Catholic imagination is not afraid of truth, whencever it proceeds, as Truth Incarnate came to Earth, to dwell with, and teach, and save us.

I think that’s all for now.  As principles become important, I’ll tease out some more Thomism, but for now, work with me.  You always do, faithful reader.  Have a little faith, no?  🙂  It’s heady, and complicated, and big words give me a headache!  🙂

Love,
Matthew