Monastery of the Holy Cross

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What to do…

Amid much uncertainty in the world at the moment, we have gone about our monastic business quietly, praying for the nation, our city, the world. We’ve tried to keep our corner of the Bridgeport neighborhood, quiet, safe, and where possible, beautiful. Our garden has been quite fruitful, providing raspberries, blackberries, chard, beans, peppers, tomatoes. The deep green of trees gently waves outside my office window and elsewhere. The cats, domestic and stray, lounge about and are eager to eat when the food is brought out.

When we arrived thirty years ago, our properties featured a lot more concrete and less greenery. This meant, perhaps, less work cutting grass, weeding, and trimming trees. But the quiet reminder of God’s plentifulness that we see in the slow and sure maturation of the plants, fed by the rhythm of life-giving rain and sun, is worth a little extra work. So much anxiety comes of forgetting that reality does not depend on us. All that we receive in this world from God is a sign of His love and a pledge of the greater and permanent gifts He has promised. Are we watching for the clues He is leaving us each day?

I should add that I am in no way an isolationist or a fideist, advocating a willful ignorance of the challenges that we face at the moment, seemingly on all fronts.  But in any action we might take to encourage one another, to right wrongs and seek justice, for this to be more than desperate bluster, we should want it to spring from an authentic encounter with Truth, Goodness, and Beauty. First of all, this will this mean that we are not reactively engaging out of pressurized fear and anxiety, but out of a sense of calling or vocation. This will help us avoid be manipulated by circumstances. We will tend to address problems that we know that we can solve, or at least ones to which we can offer competent pieces of a solution. But more importantly, we will be reminded of what the goal is. Like Sam Gamgee calling up sweet pictures of the Shire and Rosie Cotton amid the industrialized evil of Mordor, we will be fortified against bitterness and blind anger when our actions have the purpose of cooperating with, and restoring truth, goodness, and beauty.

More to come.

No One Was Greater Than John the Baptist

Think about all of the things you know, not by experience, but by testimony. Virtually everything we know about history, for example, we know because others have written down descriptions of past events. I had an art teacher who liked to say that if we learned everything from experience, most of us would die from poison mushrooms. How do we know that some mushrooms are poisonous? Because someone told us, and we trusted them.

Here’s a more troubling example: what we know about current events is from the reports of anchormen and journalists. This raises an important point. The knowledge that we have from testimony is only as good as the trustworthiness of the source. When assessing someone’s testimony, we check carefully to see whether that person is reliable. In other words, the character of the person testifying is important.

John the Baptist is one of the most important persons in the New Testament precisely because he bears testimony to Christ as the Messiah. And what we discover, when we look more closely at John’s career, is that he was widely known to be trustworthy. His character was unassailable. He spent a lifetime meditating on the Scriptures and living a manifestly holy life. People of all kinds were fascinated by him. Roman soldiers went out to hear him speak and ask his advice. Herod’s career was jeopardized by John’s public criticism. The historian Josephus tells us that John’s arrest happened because Herod feared that John’s popularity could lead to an uprising.

John insisted on personal integrity and drew to himself bands of disciples. And he did this not for personal gain, but for the sake of God’s kingdom—this detachment was part of his integrity. This meant that when the Lamb of God appeared, John was ready to point to Him and to send his own disciples to follow Jesus. These disciples included Saint Andrew, the brother of Simon Peter.

John thus prepared a people ready to receive Christ, and He testifies to Christ so that others can see and follow. In this, John provides an important example for us.

In his years in the wilderness, meditating on God’s prophecies, John learns, under the teaching of the Holy Spirit, how to live an upright life in the truth, and how to recognize the signs of Christ’s coming and His presence.

In our world, many people have forgotten about Jesus Christ and His message of redemption, forgiveness, and the promise of eternal life. When we lament this reality, often our first response is to think about organizing some kind of movement or program, or joining such a movement. But the start of any renewal, as we see in monastic history, time and again, is first to check our own reliability as witnesses. Christ hasn’t gone anywhere—but do we see Him in His daily coming? Do we see Him in our neighbor, in the guest, in the poor, in the superior of the monastery? If we don’t, perhaps we can ask John to point to Him. What John tells us is that we can prepare ourselves for Christ’s daily advent by withdrawing into the desert of our hearts and there meditating on God’s prophecies, purifying our own hearts and clearing away distractions.

When it does come time to point others to Christ, how strong will I be as a witness? Am I truthful, disinterested? In a word, am I a reliable witness, a credible source of information? Or do I risk making the gospel less credible by my sins or imprudence? Perhaps John is exactly the saint we need today to prepare again a way of the Lord. Maybe we can leave behind the unreliable information we get from the media and go out to the wilderness where John will teach us again to see Christ passing by. We can learn to say with John, “Christ must increase, and I must decrease.”

One last important example of John’s witness is that John tells us that he rejoices when he sees Christ as the friend of the bridegroom rejoices to see the groom receive his bride. This narrow path of self-denial and witness to Christ will eventually be a path of joy. It will make us fearless witnesses after the pattern of John the forerunner and herald of salvation. Blessed are we to celebrate the life of this great man today!

Life in the Spirit

“For what person knows a man’s thoughts except the spirit of the man which is in him?” [1 Corinthians 2: 11]

When Beethoven was a young man, one of his principal patrons, Count Waldstein, predicted that he would inherit the spirit of Mozart. Music historians will often make statements to the effect that the first half of the nineteenth century in Europe was dominated by the spirit of Beethoven himself, and that the second half was strongly informed by the spirit of Wagner. The negative expression of this latter reality belongs to the iconoclastic composer Claude Debussy, who said that his task was the exorcism of the “ghost of old Klingsor, alias Richard Wagner.”

Beethoven’s spirit is often connected to the rise in democratic movements following the French Revolution. He famously erased Napoleon’s name from the manuscript of the Eroica symphony when he heard that Napoleon had  crowned himself as emperor.

To what does all of this refer? Two aspects come to light. The music of Mozart, Beethoven, and Wagner was experienced by many of their near-contemporaries (and many of us today) as touching on something profoundly true and beautiful. The crystalline perfection of Mozart’s symphonies and the heroic pulses of Beethoven’s symphonies inspired (in-spirited!) many young composers to take up the quill and try their own hand at composing. Musical composition is always a process of interior listening, testing to see how musical ideas imply other musical ideas, and how these in turn touch ineffably on the meaning of the human and divine. When one is immersed in the music of a Mozart, one learns from him how to listen and how to discern the true from the false, the profound from the trivial.

The first practical effect of this discernment is that early Beethoven sounds very much like Mozart’s music. Wagner’s earliest compositions sound eerily similar to Beethoven’s middle and late periods. Notice that Wagner’s music would almost never be mistaken for Mozart’s though. Something has changed with the appearance of Beethoven. This fact points us to the second important idea of the “spirit” of a man. However much Beethoven inherited Mozart’s spirit, as this spirit entered into another  unique individual, Beethoven’s own creativity was quickened into life, an unrepeatable life. Thus emerged Beethoven’s own spirit that he bequeathed to the varying compositions of Schubert, Schumann, Liszt, Brahms, and Wagner.

“God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” [Romans 5: 5]

Wagner’s spirit led him to reconnect with a heroic past in mythology, a similar intuition to that of J.R.R. Tolkien in a later generation.

All the baptized partake of an analogous reality. But instead of inheriting the spirit of a fellow creature, we have received the Spirit of Christ, the Son of God. This is a true inheritance: “all who are led by the Spirit of God are sons of God.” Being led by the Spirit does not mean in any way that we become marionettes, any more than Wagner robotically reproduced Beethoven’s music. The Spirit quickens what is latent in us, and we develop into ourselves. This is why Scripture speaks of the Spirit as both our inheritance, and a pledge of a future inheritance into which we have yet to enter. “[You] were sealed with the guarantee of our inheritance until we acquire possession of it.” [Ephesians 1: 13-14] Led by the Spirit, we are already God’s children and yet something still greater awaits: “Beloved, we are God’s children now; it does not yet appear what we shall be.” [1 John 3: 2]

Who among us is as free as the saint of God?

Just as a composer infused with the spirit of Beethoven learns from studying the master’s work, we will grow in the Holy Spirit to the extent that we accompany Jesus Christ in our daily lives, make Him our model and learn from Him how to discern the true from the false. We do this by participation in His mysteries in the liturgy, by meditating on Holy Scripture, and by recognizing Christ’s presence in His Body the Church. Many of us resist this with a false understanding of what it means to take responsibility for our own lives. Critics of religion will claim that the Church’s morality deadens our individuality, infantilizes us by scripting our own lives for us. But as my examples of composers demonstrate, the spirit of Mozart did the opposite for Beethoven. It freed Beethoven to develop into the great light for so many who came after him. If this is so with the spirit of a man, how much more will the Spirit of the Creator God free us to mature into true individuals, as articulated members of Christ’s Body? As C.S. Lewis well expressed the freedom of those led by the Spirit, “How monotonously alike all the great tyrants and conquerors have been: how gloriously different are the saints.”

Come Holy Spirit!

Prior Peter Funk
Pentecost, A.D. 2021

Monastic Life As an Essential Service

[The following is a slight edited version of a newsletter article from last summer. I am republishing it because of the positive response it generated at the time.]

I had just returned from a Provincial Council meeting a year ago on March 13 when alarms began pulsing through the media about the looming pandemic. We had Solemn Vespers scheduled for Saturday evening the 14th, but as I spoke to the pastor of the local parish and to the brothers, it became clear that we would need to close our doors for the time being and cancel public services. As local and state governments got up to speed with executive orders meant to regulate the quarantine, churches, mosques, and synagogues received the somewhat dismissive label of “non-essential services.”

Monastic life revels in essential tasks like cooking and clean-up–and prayer.

What this label obscured about our cloistered life is that, in fact, little changed in our day-to-day schedule, especially in that which is most essential about monastic life: our dedication to prayer, devout celebration of the Church’s liturgy, and the intensive search for God. If anything, these activities received greater prominence during this time when our guesthouse and Bed and Breakfast were closed, and we didn’t have to attend to the demands of hospitality [N.B. we’re back open!].

As I wrote on our website at the very beginning of the pandemic: “we are all members of the One Body of Christ by baptism, and the reception of Holy Communion by priests at their private Masses nourishes all the members of the Body by virtue of our unity. I have encouraged all of our monks to be aware of this, that our reception of Holy Communion during this time be done devoutly and worthily for the sake of the whole Church and the world.”

So while many Catholics were separated from Holy Communion, we monks had an especially essential service, to celebrate the Mass and be fed by Christ’s Body and Blood on behalf of the whole.

To outsiders then, it may have appeared that the monastery was just another one of the non-essential services shuttered to the public. But in fact, the monastery was the institution within the Church where business went on as usual, precisely because the monastic vocation is essential.

Shortly after entering the monastery, I read a classic book of pre-Vatican II spirituality, The Right to Be Merry, by Poor Clare author Mother Mary Frances. One idea that I found there that truly gripped me was that the powerful of this world often understand the Church better than we do. Proof of this is that hostile regimes typically go after the contemplative monasteries first. In recent times, we have seen examples of this in the Soviet Union and communist China.  The contemplative life is the foothold of the Church militant in our true homeland of heaven. When the contemplative vocation is stamped out, there’s a sense in which the Church can be properly subdued and channeled toward secular ends. As long as monasteries exist, they serve as a reminder that the state is never all-powerful, that we are all answerable to God, the Just Judge.

As we gradually reopen, it is a great blessing once again to be with our friends. I hope that the lockdown experience, though, will be a spiritual goad for us monks to tenaciously hold to the core of our calling, that persistent and uncompromising search for God, the radical desire to empty ourselves entirely that grace may illuminate the Church. Let us together pray for the whole Church, that our sufferings may strengthen the life of Christ in each of us, that we may be voices of consolation, peace, and mercy for all those laboring under the uncertainty of the present.

Salvation Is Not From This World

[The following is the homily that I preached at the Solemn Profession of Br. Anthony Daum, OSB, on Sunday, January 17, 2021]

At the moment, in the midst of so much uncertainty, even turmoil, there would seem to be nothing more irrelevant than a solemn monastic profession in a small monastery. Of course, anyone who knew Abraham as he set off from the city of Ur [Genesis 12; first reading today] would have felt that his life was irrelevant to the fate of the superpowers of the day, Babylon and Egypt. For that matter, scarcely any first-century Roman of any importance would have seen a group of a dozen Jewish ex-fishermen being of any relevance to the future of the Roman Empire.

In the gospel of Luke, Jesus warns us not to judge events and persons by worldly standards: “What is exalted among men is an abomination in the sight of God [Luke 16: 15].”

So what might be the meaning of our Brother Anthony’s intention to abandon himself to God in the monastic life, and its relevance to us who are gathered here as witnesses?

God made us for Himself, and this means that we have a capacity for God, the capax Dei, as the Latin theologians would put it. This is an amazing, almost unbelievable reality. But it does correspond to our deepest longings. Saint Augustine says that because we are made for God, our hearts are restless until we rest in Him.

Our capacity for God means that our desire is potentially infinite. Any attempt to satisfy ourselves through material comfort, political power, or even good health will fail at some level. Not only that, but any finite thing or condition I obtain still leaves an infinite distance between my desire and its satisfaction.

The temptation for many of us today is to double down on our efforts to secure finite goods, or to fear their loss. This produces no small amount of anxiety; we encounter the interior abyss meant to be filled with divine life and try to fill it with perishing things. In our present world, we have no lack of perishable things dangled before us, promising a relief to our anxiety. And not only that; politicians promise safety, prosperity, and civility. Or, in our contemporary situation, it is perhaps just as likely that politicians warn us that we will lose safety, prosperity, and civility if we vote for the other side.

But whatever is promised to us as a salve for our infinite desire, this promise is ultimately vain. And so it is that our Lord, as well as His disciple Saint Paul, urge us to rethink, to reassess our priorities and desires, to be renewed in our minds and see as God sees.

Far from urging us to a safe and prosperous life, Jesus teaches us that we must lose our lives in order to gain them [Matthew 16: 24-27; today’s gospel]. Just before He gave this teaching, our Lord rebuked Saint Peter for clinging to a worldly mode of thought: “Get behind me, Satan!…you are not on the side of God, but of men [Matthew 16: 23].”

What had Peter done to deserve this rebuke? He expressed a sense of scandal in the idea that the Messiah must suffer many things from the authorities, and to be put to death. And are we not all tempted to think like Peter? We often don’t like to think about the renunciations that God asks of us. Sometimes they seem entirely too difficult.

And yet, from another perspective, is not this truly the gospel, a word of hope and renewal? After all, if we were to rely on our own efforts to solve our present political problems, would we not be on the brink of despair?

What the gospel proclaims is that our salvation, the fulfillment of our desires, comes entirely from outside the flailing pandemonium of our world. All that God asks of us is to live in accordance with the promises we made at baptism, that moment when God’s infinite life was poured into our hearts from outside the world. In today’s Collect, the opening prayer after the Gloria, the Church shows us that solemn monastic profession is a sign that the sanctifying grace of baptism has been and is flourishing mysteriously in the life of this man. His yes to God is a sign of God’s quiet power at work in the world, calling us out of the world.

We will symbolize this dramatically when Brother Anthony lies prostrate beneath a funeral pall as we sing together the litany, invoking the presence of God’s saints who have triumphed before us and are united with us as members of Christ’s Body.

But let me again quickly shift perspective, that this way to God through self-abandonment is only open because God first entered our world as one of us. God comes from outside of this world to reveal to us that our homeland, that yearned-for place of rest and peace, is not found in this world. And if we seek peace, we must turn our eyes again and again to Jesus Christ and His saints. And we must have men and women willing to leave everything behind to show us how this is done, and to lead the way.

Thus our celebration today will move each of us closer to this new and purified world, mysteriously replacing the old world that is passing away, that world to which we cling so desperately as to make life miserable! Freed from the compulsion to seek satisfaction in things of this world, we will be fortified against the temptations to sin that come from anxiety about the world, the temptation to skimp on justice, to give in to anger and sadness, to seek escape in pleasures of the flesh. And as we point others toward our true home, toward genuine rest and peace, may we learn to embrace the sufferings that come with being in this land of exile, that our faith may bring us joy and consolation, and may win many others to Christ.

A Summons to Encounter in Unhurried Beauty

Prelude 1: Danseuses de Delphes (Dancers of Delphi)

Imagine a healthy person moving slowly. How can you tell if such a person is hesitant, or dawdling, being sneaky, or being solemn? Where someone is attempting to move at a solemn pace, how might we distinguish between genuine piety, sanctimony, and lumbering?

In almost every wedding rehearsal I’ve attended, the priest or minister has had to instruct the bridal party to walk more slowly. We are not accustomed to the solemnity and dignity of well-executed ritual. What makes a hasty bride appear gauche? I suspect that it is related to what George Steiner called “ceremonials of encounter” in his important book Real Presences. As I suggested in an earlier post, all beauty promises an encounter. Do we miss this encounter because we have lost the feel for ceremony?

With these thoughts in mind, I suggest that you listen to this three-minute piece, which was inspired by the “Acanthus Column.” Debussy was familiar with a replica of this column, which depicts the ritual dance of worshippers of Apollo at the god’s shrine at Delphi. In my hearing, this dance also takes the form of a procession toward the shrine.

[image: by Ricardo André Frantz (User:Tetraktys), editing by User:Jastrow – cropped and colour-adjusted from Image:019MAD Room.jpg taken by Ricardo André Frantz, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=3370119]

Danseuses de Delphes is to be played slowly and seriously, and the opening measures are also marked “soft and sustained,” or, perhaps, “elevated.” The piece is an imagined accompaniment to a pagan liturgy. Debussy would have had no direct experience of pagan ritual, so it is safe to assume that he borrows from his experience of traditional Catholic liturgy, with its slow processions and deliberate gestures. He was an admirer of the restrained craft of Palestrina, considering it the true sacred music of the Church. This sense of a public liturgy is reinforced by an interesting performance direction at measure 11 (1:12 in the video), doux mais en dehors, which would indicate something like, “soft but outward,” meaning that the quiet dynamic is not a sign of privacy or introversion. It is a sacred hush, as the dancers move nearer the shrine.

The opening melody is played twice, at :02 and at :37. There is an important difference in the second version. After each of the slow notes of the ascending melody, an echo in the upper register is introduced, almost as if the god has heard the prayer of the dancers and is responding from a distance. At 1:12, a new theme is introduced. In this new section, the melody and echo have switched places, with the high carrying the melody, and the middle range responding. Notice too, that the two parts are now moving toward each other, toward an “encounter.” The high notes descend gently and the middle notes ascend in response. It is very much like the ascent of the Catholic priest to the altar, and his prayer that the Holy Spirit might descend upon the gifts presented there.

The arrival or encounter proper takes place at measures 15-17 (1:34-1:50). Such a beautiful moment! The mysterious music in measures 21-24 (2:13-2:38) perhaps represents the withdrawal of the god back into the sky. 

Let me compare this piece to two other “liturgical” pieces. In the work of Palestrina, the careful balance of dissonance and consonance gives the listener a sense of directionality. Whenever a dissonant interval is introduced, it awakens a desire that finds its temporary resolution in the following consonance. This practice develops within a religion that arises out of a certain “problematic,” the question of sin, alienation, and suffering, which have been overcome so as to point the way to a consummation in the Kingdom of Heaven.

Debussy’s style in the first Prelude abstains from functional dissonance. He uses clusters of notes, but often in such a way as to deepen musical color rather than to suggest an unfinished desire. This suggests a religion that is a mystical projection of simpler desires, not so obviously concerned with questions of justice and suffering.

The lack of any haste or drive in the piece suits the worship of Apollo. His cult was frequently contrasted in the 19th century (most famously by Nietzsche) with the Bacchic, frenetic, emotionally suffused worship of Dionysus. Three years after the publication of Debussy’s first book of Preludes, Stravinsky shocked the world with his very different depiction of pagan liturgy, the Dionysian Rite of Spring. 

The lack of haste suggests reverence and confident self-possession. How does our fast-paced society not only rob us of our personal dignity, but make it difficult for us to show reverence when it is time to pray? Does our rushing about constrain us by betraying a lack of confidence in God’s nearness? What can contemporary Catholic liturgy learn from Debussy’s imaginative scenario, which borrows from an earlier Catholic sensibility?

Might the addition of ceremony into more areas of life also introduce meaning? Many of my friends and family members who are tea drinkers attest to the importance of ceremony in brewing and drinking tea. Nearly everything in monastic life is ceremonialized. Is this a sign of a nervous, controlling culture? Or the expressed desire to encounter?

***

Note: I’ve linked Barenboim’s performance because his observance of Debussy’s instructions is the most scrupulous of the performances that I could find. However, it is always worthwhile to hear others’ interpretations. We should bear in mind that the performed piece is the best interpretation, and that my written comments are only meant to open the ear to the performers’ interpretations, and the eye to the world that inspired (in-spirited) both Debussy and his interpreters.

If you have the time, I recommend listening to each piece two or three times, perhaps in different versions.

 

Here is Palestrina’s most famous motet, on the text (apt, for this post) “As the hart desires after fountains, so my soul desires after You, O God.” The use of dissonance to suggest desire and resolution is clearest where the text anima mea (my soul) appears at 2:13. If you can read the music, you will see that the first syllable of anima is often tied over a barline. When the barline hits, a new note, dissonant with the one being held on anima, creating that sense of tension. Note that the resolution of anima is downward, creating a sense of rest and repose.

And here is Stravinsky’s “Dionysian” ritual. Notice how restraint is gone, and ceremony has been transformed into something fearsome, especially at 3:00. This ritual will end with human sacrifice:

 

A Tale of Two Cities, Violence and Mercy

One of the prominent and baffling themes in ancient mythology is the idea that famous cities were founded on fratricide. In the Bible Cain is the founder of the first city [Genesis 4: 17], and in the pagan world, the most famous example is that of Rome. Rome is named after Romulus, its traditional founder, who was also the murderer of his twin brother Remus.

Perhaps this mythology is less puzzling when we recall that the word politics is rooted in the Greek word polis or city. Most of us are aware that at some level politics seems to require violence, or at least the threat of violence. Rome went on to have a storied history, one in which violence was typically front and center. When God became man, He also became a victim of Rome’s savagery, as did today’s martyrs, Peter and Paul.

Relations between brothers in the Bible are frequently violent. Here Amnon is murdered by men sent by his half-brother Absalom. Both were sons of King David.

Peter and Paul form an interesting contrast with Romulus and Remus. But we shouldn’t be too quick to place the pairs on opposite sides of the problem of violence. After all, both Peter and Paul showed themselves capable of righteous brutality. Peter, according to tradition, drew the sword against the high priest’s slave, and Paul was attendant at the murder of Saint Stephen and bore letters of arrest against the Christians of Damascus. Furthermore, Peter acquiesced, as did the other disciples, with Rome’s violence inasmuch as he allowed Jesus to be dragged away without raising his voice in protest against this manifest injustice. Before the resurrection, he acted unthinkingly, but tellingly, as if the capacity for violence gave the city of Rome real authority.

What changed them both was the encounter with the mysterious and fathomless mercy of Jesus Christ the founder of the city of God, the heavenly city. The Apostles discovered that there is no place for a kind of purified violence in the service of God, that what they believed to be their righteousness, their willingness to fight other human beings for the sake of God was, in fact, a unwitting participation in the machinery that leads inexorably to the death of Jesus Christ. This is explicit in the life of Saint Paul, whom Jesus confronted directly with the question, “Why are you persecuting me?”

This encounter with God’s mercy in Jesus Christ convinced them both that there is no sacred calculus that pits the righteous against the unrighteous, and therefore gives permission to the righteous to flatter themselves by focusing on the sins of others. Or, to put it more bluntly, Peter and Paul discovered that we are all a part of the problem, and man’s anger does not work God’s justice [James 1: 20]. Or, as Saint Paul put it to the Romans, “God has consigned all men to disobedience.” Why? “That he may have mercy upon all. [Romans 11: 32]”

It is this mercy that bound Peter and Paul to Jesus and so to each other. And if we wish to have true peace, let us today with confidence draw near to the throne of grace, that we too may receive His mercy [cf. Hebrews 4: 16].

 

Just as it did for Peter and Paul, this encounter will require us to change, to renounce, in fact, the City of Man, founded as it is on division, exploitation, and violence. What the early monks discovered is that this renunciation of the world requires a renunciation of the passions, those distortions of desire that pit me against others, leading to their exploitation for my pleasure or ease. Again, Saint James: “What causes war and what causes fightings among you? It is not your passions [James 4: 1]?” In other words, we must seek to follow the examples of Peter and Paul, if not by literal martyrdom, then by death to ourselves in the form of ascetical self-denial. May this important work always be accompanied by and draw life from the peace and joy of knowing the surpassing love of Christ Jesus, Who loved us and gave Himself for us [cf. Galatians 2: 20].

[homily for the Solemnity of Ss. Peter and Paul, A.D. 2020]

Reason and Faith

I was a big science fiction fan as a kid. I read everything I could find by Isaac Asimov, and I memorized episodes of Star Trek. In high school, I subscribed to Asimov magazine, and it was from reading the short stories and novellas therein that I came to the realization that the Golden Age of science fiction was long gone. So I was somewhat prepared to be cynical when Star Trek: The Next Generation debuted my senior year.

“The saddest aspect of life right now is that science gathers knowledge faster than society gathers wisdom.”–Isaac Asimov

On the whole, I enjoyed the show, but a comparison between the two Star Treks at the time confirmed for me that the adventure, mystery, and humanity of the original was losing out to militarism, expertise, and a kind of bureaucratic stuffiness in the new series. Later seasons managed to fix many of the glaring problems of the early seasons, but I had lost interest by then, and was devoting my creative energies to music and Shakespeare.

One episode summarized the problems for me. All I can remember about it was that some kind of tear had opened up in the space-time continuum (!), and if the Starship Enterprise couldn’t get there and knit it up somehow, that reality would cease to exist. No pressure! Beneath the surface of this implausible plot device, it would appear that human beings have become responsible for literally everything. 

And isn’t this how we all feel sometimes? We are urged to feel simultaneously responsible for:

Reducing global temperatures
Every questionable thing the President says or Tweets
Making sure people in Michigan don’t die of COVID-19
Figuring out how to get our two-year-olds into Stanford
Ending terrorism (or evil itself, if George W. Bush is to be heeded)
Getting the bishops to be more disciplined
Making sure no kids anywhere get bullied
Donating to groups fighting cancer, Alzheimers, et al
Ending poverty
Murder Hornets

Now I assume that, most of the time, our conscious minds understand that we can’t do everything. But the cumulative effect of the impulse to solve every problem is chronic anxiety. As I wrote in the previous post, this is, in fact, a recipe for irrationality. To assume responsibility for all of the world’s problems is fundamentally unreasonable, but we rarely permit ourselves to admit this squarely. The result is a worldview with a large, false supposition built in.

According to family systems therapy, stress is not produced by overwork. Rather, overwork is one symptom of stress that has its roots in being overly responsible. Our present stressed-out overfunctioning is further fueled by a simplistic notion that our American political system is a democracy. It’s not, in fact. We live in a representative democracy, more formally called a republic. The reason I point this out is that a flat ideology of “democracy,” suggests that we are all responsible for everything in our country, and that the only way to address this responsibility is through constant monitoring of the news and constant argument. And it’s exhausting!

What if we’re not responsible for all that other stuff? Who might be? What if we felt that, behind it all, the maintenance of the space-time continuum was God’s prerogative and not ours? I often find that God raises up ingenious and courageous helpers at fortuitous moments. These helpers see the same problems I see, but have the intelligence, experience, and resources that I lack. It’s always possible, too, that a problem can’t be solved immediately. I will return to that possibility below.

“We feel that we must disagree with those prophets of doom who are always forecasting disaster.”–Pope Saint John XXIII

Pope Saint John XXIII offered this prayer each night before bed: “Well Lord, it’s your Church, you take care of it; I’m going to sleep.” Similarly, when Napoleon Bonaparte confronted Cardinal Consalvi and threatened to destroy the Catholic Church, the Cardinal’s response was, “Your majesty, we, the Catholic clergy, have done our best to destroy the church for the last 1,800 years. We have not succeeded, and neither will you.”

These are quotes by men of deep faith, but they are also clear-eyed realists. There’s nothing childish about this faith. It’s an acknowledgement that there are powers at work in the world well beyond what we can touch. Our task is to figure out our assignment and then resolve to stay at our posts. The pagan heroes of old understood that fate was not something that they could determine. It was, however, theirs either to reject or to accept nobly and graciously. By accepting fate, heroes also accepted the relatively confined spheres of action in which it is enacted. Beowulf died slaying the dragon that was threatening his native Geatland (southern Sweden), but the dragon never was a serious threat to the lands of most other contemporary peoples. Peruvian dragons were, presumably, for Peruvian heroes to deal with. And in heaven, the great band of dragon-slayers will have its own special space at the bar where they will hang out and share stories from every corner of the globe.

Realism is central to thinking rationally about our options for acting. Hyper-responsibility inclines us either to grandiose, impossible projects, or to paralysis. Bipolar disorder happens when someone oscillates between these two unrealistic options. Some choose to escape this oscillation by a strategic retreat into chronic complaint. None of these approaches are reasonable, nor are they mature. Hidden fears are continuing to contaminate our thinking.

Faith is a gift from God. This gift frees us from fear, and it frees us to risk the good even when we might suffer for it. In our present climate, I suspect that many of us are tempted to choose lesser goods because, in a highly polarized environment, we fear failure, rejection, and ostracization. If we remember that our Leader leads by way of the Cross, we can let go of the notion that the suffering we experience is a sign of God’s rejection or our failure. Nor is it our responsibility even to change those who cause us suffering, any more than Christ felt it important to win over Pilate and the Sanhedrin.

Faith is often presented as the opposite of reason, but this is a mistake. The opposite of reason is reactive fear. Faith is the friend of reason. In fact, it is the precondition for the full flowering of reason.

What To Do When There Are No Good Choices

“But come! With hope or without hope we will follow the trail of our enemies. And woe to them, if we prove the swifter! We will make such a chase as shall be accounted a marvel among the Three Kindreds: Elves, Dwarves, and Men. Forth the Three Hunters!”

–J.R.R. Tolkien, The Lord of the Rings: The Two Towers, Chapter I

The speaker in the excerpt is Aragorn, fated to be king, but, at this point in the story, merely the failed leader of the Fellowship of the Ring. Earlier in the chapter, he observes, “All that I have done today has gone amiss. What is to be done now?” The Ring and its Bearer have vanished, the stout Boromir lies slain, and two other hobbits of the Fellowship have been captured. Aragorn has no good choices in front of him: “An evil choice is now before us.” There is good reason to fear the worst, that the evil Sauron will regain the Ring and use it to exercise totalitarian rule over Middle Earth. 

We face a perplexing situation as the pandemic drags on. How shall we proceed? Tolkien, Shakespeare and other great authors offer us lessons in just such choices. Aragorn ultimately decides to proceed on the basis of the virtues, particularly the virtues of honor, courage, and nobility. He and the other two remaining members of the Fellowship first give proper commendation to the fallen Boromir, which is the just and honorable thing to do. Next, they resolve to rescue and avenge their captured friends. Such is the context of the opening quote above. There seems to be little or no hope. Readers of Tolkien’s Silmarillion will be familiar with this type of predicament. Tolkien is borrowing it from a widespread trope in the literature of heroic paganism. Pagan heroes such as Hector, Siegfried, Beowulf, and perhaps even Anakin Skywalker, are faced with lose-lose situations. Heroism is obtained by accepting one’s fate courageously, honorably, and nobly.

“I never took the Kobayashi Maru test until now. What do you think of my solution?”–Mr. Spock acts decisively when there are no apparently good choices.

Is this not how our lives feel right now under the dual threats of a pandemic and economic disaster? There are no good choices. It’s important to admit this because if we imagine that there is a right choice, we may well fall prey to finger-pointing, polarization, and a self-defeating victimization narrative. The great pagan heroes were not victims. Aragorn himself had no time to point fingers. “It is I that have failed.” What is especially important is that Aragorn also does not collapse into paralysis: “We that remain cannot forsake our companions while we have strength left.” He chooses an honorable and courageous course, well aware that it is a long shot. But if he fails, he will at least fail doing something excellent, attempting to honor his friendship with the missing hobbits.  

What is more, the author of this story is not a pagan, but a Catholic. This means that no situation is ever truly hopeless. Christian hope is a theological virtue, a gift from the God Who has proven Himself faithful and more powerful than death and despair. This allows us to go beyond even what is just, courageous or noble. We should still choose this, of course, but we add to this natural virtue the horizon of hope. God can see all kinds of possibilities that we can’t yet. Welcoming the gift of hope is largely a matter of cooperating with the divine.

Hope allows us to remain active participants in the drama that is our lives. A large part of the fear, anxiety, and depression that have been affecting us reflect a sense that nothing we can do will change the situation. It is true that most of us will not make a big difference in, say, public policy at the federal, state, or even city level. But this is true at all times, and not just in times of crisis. We can make a big difference in our outlook and the outlook of our families and friends. And hope, like all virtue, is contagious. If enough of us are re-empowered to take action, who knows what breakthroughs we might discover? When we hope, we open ourselves to God’s perspective, a greater vista than that offered by typical politics or science.

So what can you do today for someone you love? What do you owe your family today? What do we owe ourselves? What ignoble behaviors can we identify in our lives that we can resist? These and other questions like them are always good to ask, but we easily overlook them when a situation feels beyond our control and the future feels suddenly uncertain.

The truth is that our future has always been uncertain. On January 1, 2020, our future was just as uncertain as it is today because it was exactly the same future. We just didn’t know certain things four months ago that we know now. In this life, circumscribed by our births and our ultimate deaths, things are always uncertain. The successes of science and sociology have tended to obscure this fundamental truth. However, being reminded of it is not a bad thing, though we might wish that it had become clearer without the intervention of a potential disaster. 

Our choices are always made in the face of an uncertain future. Often enough, choices that seemed to be correct at one point in our life look terrible in hindsight, and vice versa. What we always need in the face of such choices is hope that no matter how bad things get, God is accompanying us in the persons in our lives, especially those imbued with virtue. When there are no good choices, we are still free. In fact, we are freed precisely from the burden of having to be “right” in a narrow technocratic or utilitarian sense. We are free to ask the more important question, “What kind of person, city, and nation do we want to be in the midst of our suffering?”

Tolkien answers for Aragorn in his actions. “On and on he led them, tireless and swift, now that his mind was at last made up.”

Is Patriotism a Christian Virtue?

The Fourth of July is, hands down, the loudest day in our Bridgeport neighborhood. It’s always amusing when we have a new person in the community this time of year, impishly warning them what is coming: an hours-long, non-stop barrage of explosions coming from every conceivable direction. Many of our neighbors leave for a few days, especially those with dogs. We, too, used to find a refuge away from the city. Hours of explosions throughout the night is not conducive to a contemplative atmosphere, to say the least. We’ve learned to make peace with the situation by watching edifying movies into the night and having a sleep-in on the 5th.

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