Christ is King. He is the King. There is no other.

By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: ‘To me every knee shall bow, every tongue shall swear.’ (Isaiah 45:23)

[F]or it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” (Romans 14:11)

Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9-11)

Christ is king in both Heaven and on the earth. For some time I have been mulling over this remarkable fact. Remarkable because it seems glaringly true that the king of the world today is not Jesus, but Satan. Remarkable because so many Christians today seem wary of claiming Christ as their king. Rather they seek some kind of détente, some kind of peace with the world made of compromises that seem to hide Christ, to downplay or even deny His kingship. This seems to be the way of Pope Francis, who appears to love syncretism and dislikes evangelism.

But I have a growing tension within me. I find more and more that I don’t want to serve two masters. I don’t want to fall into the same old arguments. Instead I want to claim Christ as my king, bow to Him, and give my life to Him as never before. And I want the Church, Christ’s body on earth, His ruling authority over all the world, to stand up and claim its rightful place. This will require martyrdom will it not? Alas, so many of us, so many of the Church’s leaders, are “men without chests.” Perhaps I have been as well.

I do not have an answer, but I am seeking to understand. I do not know what it will look like, or what I will be called to do. At this point I know I am called to serve and support my family. I need to provide for them, so I do not seek to put all that in jeopardy.

The following are five talks given by a traditional Catholic priest. He offers a traditionalist’s critique of the world today, and provides examples of saints and martyrs who have given their lives for their king. I am not yet knowledgeable enough nor mature enough to know if this priest is 100% on target, and as with many videos I present these contain some cultural and social critiques that I’m still sorting through, but I find generally what he says about Christ’s kingship speaks to my heart and mind. I post these here as part of my process to understand and reflect on this important subject, and to better understand what a traditional Catholic perspective might be.

A powerful homily by a diocesan priest whose eyes have been opened.

I have read that the priest who gave this homily is now being forced by his bishop to recant his statements or face excommunication. This is where we are now. Might there be a civil war coming? Are things coming more to a head?

I’ve been reading Warren H. Carroll’s magisterial and masterful history of Christendom. The Church has been torn asunder before, but it always remains. When Christ said to take up your cross, He was saying get on the road to your martyrdom. We must be prepared, and prepare our families.

Pray for the Church.

“They believe the future is theirs. If they just hang on long enough the liberal pope they dream of will come.”

“They cannot endure the orthodoxy of the young.”

In 1993 Dr. William H. Marshner gave a two-part lecture on modernism. It is amazing how relevant these lectures are for us today. The modernists now have their liberal pope, and they are utterly perplexed by the young Catholics clamoring for orthodoxy and tradition.

mccarrick
Cardinal McCarrick smiling (source)

This is my own poorly formed, and somewhat indirect, take on the Cardinal McCarrick story. I would like to know if I am way off base or on target, or somewhere in between. Insights, challenges, and comments welcome. My question in the title is intended to be an honest question.

A sentence caught my eye in Matthew Walther’s article, The Catholic Church is a cesspool:

When James tried to tell his parents about the things his “uncle” forced him to do, he was told that he must be lying.

I believe this sentence contains more than most Catholics want to think about or are willing to admit.

And it’s one of the saddest and most heartbreaking sentences in this whole sordid affair. And that sentence (as I have come to understand about other abuse stories) has repeated itself again and again in Catholic homes, between parents and their sons and their daughters, mostly their sons in these cases.

At every level the sex abuse scandal is horrible. Christ spoke of a small amount of leaven leavening the whole lump; in other words, a small amount of yeast spreads throughout the entire lump of dough. This is how sin works in one’s life. It is also how sin works in the Church. A little infection gets in and soon there is rot everywhere. A little smoke of Satan finds an open window or door and…

We are right to condemn Cardinal McCarrick for his wickedness. We are right to condemn the cardinals and bishops who have participated directly and indirectly in this grave scandal. We are even right to criticize the popes for being so blind and so slow to act. It is also right for us to condemn the priests who have done terrible things. But what about the laity? What about us?

When there is widespread sin, widespread covering up of that sin, and a corresponding widespread blindness or ignorance of that sin, one should expect a pervasive cultural willfulness underlying it all — a kind of unspoken subconscious “if you scratch my back I’ll scratch yours.” It is corruption, and it is often so subtle, that produces its own self-protecting blindness. We are all too quick to call out “good bishops” and “bad bishops.” Are we being honest? What has the laity gained by choosing to side with their priests and bishops over their own children until proven wrong? That, I believe, is a HUGE question of enormous implications.

Perhaps… perhaps there was a time for that kind of blind trust. But not for a very long time, if ever. I cannot blame Catholics for leaving the Church over this disgusting tragedy. It’s a steady and vile stench hanging over the Church, and it goes back a long ways. I don’t think they should, but I understand.

Have we not become a Church too easily given over to our precious self-images? Are we not a people wrapped up in supporting a kind of Catholic doppelgänger that has more to do with telling us what we want to believe about ourselves rather the truth? If we are to condemn bad bishops, shouldn’t we also condemn bad parents who are so in need of believing that the bishop is pleased with them that they will betray their own children. Do we need to condemn ourselves and the “Catholic” culture we have created? Perhaps I’m going too far, but I know something about the human heart because I know my own heart.

[As an aside: Someone very dear to me was repeatedly sexually abused by her father from age five until high school. Her mother was subconsciously but willfully complicit in the abuse. Once the abuse became public, her mother supported her father. Her grandmother said she was the one who enticed the abuser. She was only five when it started. Only five. He was the abuser, the adult, but the other adults were complicit. She was the child. He got away with it because he knew the world in which he lived would let him. He had power in that world and controlled it because he had willing accomplices because it was easier to not know than to open their eyes. They were all in good standing in their church community. They all saw themselves as good Christians who would never willing do or support evil. They all got what they wanted, expect the victim. Perhaps this makes me rather sensitive to cultures of complicity.]

The question is not primarily whether James’ parents knew about the cardinal, or that any parent knows about the abuse happening to their child by a priest. I believe most of them don’t actually, truly know, at least at first. (I want to believe that if any parents do find out they would actually do something about it. Perhaps I’m naive) The fundamental question is whether or not the parents (or any of us) are willing to believe. Another way of putting this is do they believe the truth of the gospel and of the Church’s teaching, or know why there is a crucifix above the altar. Do they fully embrace the Church’s teaching on sin? Can it be that many Catholics are so fundamentally unbelieving in the story of salvation that they would rather believe there are men walking around as sinless as Christ and impervious to temptation merely because they have been ordained? Do they suppose a clerical costume makes a man a sinless superhero? Can they read Christ’s condemnations of the religious leaders of His day and still not suppose our own religious leaders are just as likely to fall prey to sin and the devil? Sure, the millstone goes around the bishop’s neck, but too often the parents, and the culture they have helped to create, are complicit.

Keep in mind that even our saints do this. In her 2005 book John Paul The Great: Remembering a Spiritual Father, Peggy Noonan tried to explain why the pope didn’t take seriously enough the reports of sexual abuse by priests. In a 2014 article she reiterated the same argument. She writes:

[I]t would have been almost impossible for John Paul to understand the depth and breadth of the scandal because of his history. He had come of age under Nazism and Communism. They hated the church. Priests who fought them—John Paul was one—were heroic. Nazis and communists constantly attempted to undermine the church by falsely accusing its priests of mis- and malfeasance, including sexual impropriety. That was his context when John Paul was told of recent charges of child abuse. The idea they were true would have seemed impossible to him.

It would have been almost impossible for him to understand. It would have seemed impossible to him. I tend to agree with her assessment. It’s a plausible explanation that rings true. When St. JP2 looked at a priest he saw a hero. How could a hero abuse a child? But even if Noonan’s take is true, it still doesn’t get him off the hook. It just makes it easier to understand why he did what he did, and it’s a lot like why we tend to do what we do. He was blinded by his experiences and his desires. We are too.

I say this and yet Saint John Paul the Great is still a hero to me. But I also know he was a man.

Let’s be clear: The parents are in no way directly at fault for the abuse. Cardinal McCarrick is the one who abused. He is the one with the millstone around his neck. The bishops who knew the open secret of McCarrick probably also have millstones around their necks. And there are probably many others. The issue I’m trying to understand (and I know I’m doing a poor job of it) is about parents turning against the words of their own children (“he was told that he must be lying”) and refusing to even consider they are hearing the truth because to do so would contradict the precious image of they have of the wonderful cardinal, or the parish, or of the Church itself, or how a good Catholic should act towards the clergy, or even one’s image of the pope. But this is a form of idolatry. Some of this is certainly generational. Younger Catholics today, sadly, have become more informed, and consequently more cynical, about these things than their grandparents were. But all of us are potentially the unbelieving parent or friend.

However, I have great hope for the laity. As I witness the responses of cardinals and bishops to sex abuse revelations, and as I again and again see a group of men protecting their clericalism and bureaucratic comforts instead of, it would seem, having faith in God, I am also witnessing the rising up of the laity. Too often the United States Conference of Catholic Bishops acts like their primary job is all about program administration and publishing official statements, and not about the gospel. They put out statements about needing to have “clearer procedures” in place to handle abuse cases, etc. etc. The “good” bishops (and sometimes “bad” bishops) put out platitudinous statements condemning the abuse, but then do nothing. They risk nothing.

Are we now like sheep without a shepherd? Who will lead us?

Perhaps some of these “good” bishops should publicly identify and shame the “bad” bishops. Perhaps they should not let Rome whisk the abusers back to Rome for rehabilitation and retirement. Perhaps some of these “good” bishops should literally start punching the “bad” bishops in their faces (like St. Nicholas slapping Arius at the first council at Nicaea). Honestly, that might make for one of the best bishops conferences ever.

cardinal_farrell
Here’s a face. Cardinal Farrell: The face of the moment for clericalism.

But I am seeing the laity standing up more and more, calling false shepherds what they are, pointing out the wolves in sheeps clothing, and being less afraid to say what needs to be said because they have come to trust first in God rather than the hierarchy. And perhaps because they have social media at their fingertips. I have hope. I think we are going to hear less and less about parents refusing to listen to their children’s cries for help. I hope we hear less and less about abuse too. I am all for a massive house cleaning.

Finally, if the whole Cardinal McCarrick affair is a prime example of the “open secret everyone knows,” potentially implicating numerous bishops in a vast coverup, what about Catholic media? How many stories were not written, stories buried, leads not followed, questions not asked, and reporters told to back off? How complicit is the media? And how complicit is the Catholic media? How much did those at EWTN, Catholic News Service, National Catholic Reporter, etc., etc. know? Who knew what and when did they know it?

It was an open secret. Everybody knew, or heard stories. Are not Catholic news reporters trained in investigative reporting? Or are they merely mouthpieces for the hierarchy?

Here’s something to consider. Read some of the last lines from the film SPOTLIGHT. Remember that this award winning film is about the 2002 Boston Globe (a secular news agency of course) investigation and reporting on the story of predatory sexual activities by Catholic priests in the Boston area, and the subsequent and systematic coverup by the Church hierarchy, specifically by the revered Cardinal Law. Read this carefully:

SACHA
We’ve nailed down multiple stories on seventy priests.

MARTY
All seventy?

SACHA
Yeah. And with the confirmation from Robby’s source, we’re ready to go. We can have a draft next week.

MARTY
Robby, that source of yours, is this someone we could revisit?

ROBBY
Might be tough.

BEN
But he has no problem helping the church protect dozens of dirty priests. Guy’s a scumbag.

Matt glances at Robby. Who’s looking at Ben.

MATT
He’s a lawyer, he’s doing his job.

MIKE
He a shill for the Church.

BEN
He knew and did nothing.

MIKE
He coulda said something about this years ago. Maybe saved some lives.

ROBBY
What about us?

BEN
What’s that supposed to mean?

ROBBY
We had all the pieces. Why didn’t we get it sooner?

BEN
We didn’t have all the pieces.

ROBBY
We had Saviano, we had Barrett, we had Geoghan. We had the directories in the basement.

BEN
You know what? We got it now.

MIKE
Robby, this story needed Spotlight.

ROBBY
Spotlight’s been around since 1970.

BEN
So what? We didn’t know the scope of this. No one did. This started with one goddamn priest, Robby.

Robby looks at Sacha.

ROBBY
MacLeish sent us a letter on 20 priests, years ago. Sacha found the clip.

MIKE
Are you freaking kidding me? 20 priests?

BEN
When?

SACHA
Just after Porter. December of ‘93.

ROBBY
We buried the story in Metro. No folo. Sacha found the clip.

BEN
That was you. You were Metro.

ROBBY
Yeah, that was me. I’d just taken over. I don’t remember it at all. But yeah.

The room quiets. Gut punch. Ben shakes his head.

MARTY
Uh, can I say something?

They turn to him.

MARTY
Sometimes it’s easy to forget that we spend most of our time stumbling around in the dark. Suddenly a light gets turned on, and there’s fair share of blame to go around. I can’t speak to what happened before I arrived but all of you have done some very good reporting here, reporting that I believe is going to have an immediate and considerable impact on our readers. For me, this kind of story is why we do this.

The team takes this in.

MARTY
Having said that, Cardinal Law and the Catholic community are going to have a very strong response to this. So if you need to take a moment, you’ve earned it. But I will need you back here Monday morning focused and ready to do your job.

Here’s what I believe you should notice: Marty appeals to the precious self-image of the reporters to support their own coverup. Yes, we all “spend most of our time stumbling around in the dark,” but they weren’t in the dark except that they wanted to be. They had the information. They had the evidence. They chose to burry it. Marty’s words lets them get themselves off the hook. Yes, we all have to keep moving forward, and yes their reporting eventually was good and necessary, but Marty has just helped them clear their consciences. They are now “absolved” because, while everyone else is stumbling, “you have done some very good reporting here, reporting that I believe is going to have an immediate and considerable impact on our readers. For me, this kind of story is why we do this.”

Precious self-image.

I see the bishops doing the same thing — giving themselves a pass again and again. They set up commissions, appoint overseers, establish new processes because the old ones didn’t work, and then walk away self-congratulated and self-absolved. No risk. No sackcloth and ashes. A brood of vipers.

But remember, we all do this in one way or another, and we support each other in our games. We’ve all got our own precious self-images. And we will protect them fiercely. We’ve all got some viper in us, so let’s be careful in our judgments. But still…

‘When James tried to tell his parents about the things his “uncle” forced him to do, he was told that he must be lying.’

Pray for one another.

Lord have mercy.

Pray for the Church. Pray for the bishops.

babylon
The Babylonians ransack Jerusalem

We are given commandments by God and are expected to keep them. We hear Jesus Himself say things like:

“Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.” (Matthew 5:19)

“If you love me, you will keep my commandments.” (John 14:15)

And the Apostle John writing:

Now by this we may be sure that we know him, if we obey his commandments. (1 John 2:3)

Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus. (Revelation 14:2)

We can feel the weightiness of the word “commandments.” For many it seems like an unusually heavy word, a word out of place in today’s world, altogether too severe, to draconian — certainly not American. I sometimes sense that many Christians have a “you can’t be serious” attitude towards the objective seriousness and absoluteness of commandments. Did not Jesus, after all, save us from all that? He took up His cross so we don’t have to, right? Of course He didn’t. Reference the quotes above.

Often these days we hear of a so-called “pastoral approach,” being pushed hard by a number of bishops, that seems to offer comfort and compassion to sinners without also calling for repentance. The argument for this seems to hinge on the idea that the call to holiness (including the call to a marriage that does not end in divorce, or the call that one should not get remarried without a proper annulment, or the call to chastity or even celibacy) is an ideal rather than an expectation with actual consequences.

This seems to be the idea some bishops see the biblical definition of marriage, and even the Gospel itself — as an ideal that inspires. Writing on Amoris Laetitia, the German bishops published a statement on pastoral care of marriage and the family. The bishops wrote:

People see themselves faced by the shattered remains of their life plans that were based on a partnership. They suffer from having failed and having been unable to do justice to their ideal of life-long love and partnership.

Notice that “life-long love and partnership” is presented as an ideal. I suppose holiness is an ideal too. Right? The use of the word ideal in this instance, I would argue, comes from the desire to view holiness as an inspirational concept that can help us in our individuals pursuits of “the best version of ourselves.” But we are called to pursue holiness without compromise. Holiness is both an ideal and an objective. Is the Gospel itself an ideal too? If by ideal we mean something not truly attainable, or not something we should expect people to attain, then that would seem to contradict both Holy Scripture and Catholic Tradition. But, of course, the German bishops are not writing without precedent. Here is a key sentence from Pope Francis’ Amoris Laetitia, as quoted by the German bishops in their letter:

“The Church’s pastors, in proposing to the faithful the full ideal of the Gospel and the Church’s teaching, must also help them to treat the weak with compassion, avoiding aggravation or unduly harsh or hasty judgements.” (AL No. 308)

Given the continuing issues with the German bishops desiring to water down both the Gospel and Tradition, it would seem they see “ideal” as being a mostly unattainable goal primarily reserved for those who have the faith and goodwill of saints, but not anything more than an an example and a slim hope for most Christians.

Naturally, we often hold up ideals as inspirations for motivation, but not as something we can have any hope of attaining. However, many see ideals as only that and no more. Is this how God sees ideals? Or, perhaps a better question, does God see His commandments as ideals at all, or as requirements? Are we called to try to be holy while believing it’s actually impossible to do so, and also that God doesn’t really care all that much anyway, nor will He truly hold us accountable? Or are we to be holy?

Consider this passage from Deuteronomy 30: 11-20

11 Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and observe it?” 13 Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?” 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe.

15 See, I have set before you today life and prosperity, death and adversity. 16 If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. 17 But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18 I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20 loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

Did the Israelites keep these commandments? No. Again and again no. Did God know they would break them? Yes. Of course He did. Did they break the commandments because of sin, weakness, outside pressures, temptations, foolishness, and folly upon folly? Yes. Did they always have some “reasonable” justification in their own eyes for doing so? Probably. They must have.

And yet, God says: “Surely, this commandment that I am commanding you today is not too hard for you.” In light of this cannot the German bishops, and all bishops for that matter, hold Catholics to the actual standards God has given us, offering council, forgiveness, and mercy as is appropriate, but never ceasing to call us all to Christ without compromise? But the way of the German bishops, and too many others as well, seems to imply preaching the Gospel itself is, in fact, too difficult any more.

The evidence before us, declared from headlines and testimonies, says many bishops refuse to hold themselves accountable to God’s demands for holiness. Naturally, therefore, they might want to change the “rules” a bit, tweak the definitions of words, and shift the focus to the environment and refugees rather than ask anyone to truly keep God’s commandments. Perhaps their only integrity is refusing to ask others to do what they themselves refuse.

What was God’s “pastoral” care for His people? God says: “But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.”

Was God too harsh, too draconian on the Israelites? Was the Babylonian captivity God showing a lack of charity? Was the Father sending His Son to die on a cross to much? Some bishops of the Church, it would seem, must think so.

Thank God that we also have many good bishops. Pray for them. And pray for the rest too.

[Final thought: Sometimes it seems that criticisms aimed at traditionalists come from a place that prefers an easier, less judgmental faith than Catholic orthodoxy. Thus, criticisms of the Traditional Latin Mass, or Catholic traditions in general, though often couched in terms of the need for the Church to be less stuffy and get with the times, may actually be expressions of the desire to avoid the call to holiness–at least the kind of holiness demanded by God and sought after by the saints. Traditional Catholicism does not see holiness as merely a nice or inspirational ideal, but as a requirement, and as possible with God’s grace, and requiring God’s mercy when we fail. And traditionalists, as I have observed, tend to seek out the Church’s traditions as a means to help in the striving for holiness, not because of a “holier than thou” attitude. Is it not true that the person of faith longs for holiness and its demands, and the person without faith seeks to avoid the demands of holiness? Is this not fundamental? If so, what might this say about a significant number of Catholics, including all too many bishops?]

This lecture is worth the entire two and half hours. And it is a packed two and a half hours. Every bishop should watch it. Every priest too. It is profound and filled with riches to ponder and meditate upon. It is also filled with many challenges. Share it with others. Discuss it.

I am not a conspiracy nut, nor am I a staunch traditionalist, nor am I prone to sectarianism or division, etc, etc, but…

Given the connection between the message of Fatima and the Mass, and given a number of connections and observations Mr. Rodríguez makes, it makes sense that the third secret of Fatima has not been fully revealed. It seems rather clear that the message is very likely a direct challenge to the spirit of Vatican II and the promulgation of the Novus Ordo Mass. And given that the third secret was to be revealed in 1960 and wasn’t, and also by that time the pope and other key individuals in the Church were intent on changing the Mass and bringing about a glorious revolution, no one in leadership (including popes St. John XXIII, B. Paul VI, John Paul I, St. John Paul II, Benedict XVI, and now Francis) has wanted to open that can of worms — whether to cancel the council, or redirect its purpose, or not promulgate a new rite of the Mass, or call all of it into question after the fact. Perhaps they would all feel (or have felt) like they would need to officially abandon the Novus Ordo Mass altogether and they just can’t handle admitting that Vatican II was not the work of the Holy Spirit but of man alone. If this is true, then certainly what we have seen in the Church over the past fifty years are the profound and terrible results of God’s judgement — the list of troubles is staggering. Of course, I cannot say all this is true for I know almost nothing about it, but I wonder, I really wonder. Certainly it is deeply sobering to consider. (And the only “arguments” against this that I’ve come across consists of eye rolling. Thin arguments indeed.)

I worry that a great many cardinals, bishops, priests, and perhaps some popes, from the last half century or more, will end up in Hell because of the destruction they have brought about.

What?!

the-inferno-canto-19

Am I way off? Is Mr. Rodríguez wrong? What am I missing?

There is a lot of talk about the post-Vatican II Church. Some praise the openness and engagement with the world, saying the Church is no longer stuffy, no longer turned in on itself, no longer disengaged. Others decry the staggering decline in numbers of priests, religious, and faithful as signs that the council, and especially the post-council era, was a terrible turn. In that latter camp one will find many different opinions. Some say the council was entirely the work of the Devil, and that we actually have no pope, and have not had one for some time. Others accept the existence of the pope, but stand in clear opposition to much of what he does and says, and they decry the modernist church, pointing to the council as the key event in the Church’s profound decline. Others are not so strident, they stand with the pope, but they struggle with the council and its modernist tendencies, and they call for a return to authentic reverence at Mass, and think returning to the great traditions of the Church is a good idea, including the traditional Latin Mass of the pre-conciliar  Church, but do not think the Church must “go back” to the past in a complete sense.

As I continue to work through these ideas I find myself somewhat in that last camp (and perhaps a bit in the second camp). Pope Francis is my pope. I have written about my struggles with some of what he has said and done, but I still stand with him. He is my pope and I pray for him every day. However, I think it would be wonderful if the great traditions of the Church experienced a world-wide renaissance. And I pray every day that the beautiful and rich traditions of the Church would once again be the norm throughout the world. In a sense, I see the need for a kind of Catholic counter-revolution against the modernist forces that have harmed and are still harming the Church and the world today. What that could or should look like I do not know. But I find these two lectures below to offer some perspective and possible ideas — especially in light of the terrible revelations we are experiencing today. Needless to say, these lectures come from a very “conservative” place, a place I mostly find appealing (however I don’t consider myself either conservative or liberal) but some might find the lectures leaning too far in that direction and the examples used too extreme. I will leave that up to you to decide.

gate

I regularly get chills from certain passages in the Bible. This is one of them:

“Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.” (Matthew 7: 13-14)

I often believe, with not a little worry, that while I ascent to Christ’s teaching and to the narrow gate metaphor I am, in truth, on the wide path to destruction. I also look around me and I am convinced the Church is filled mostly with people who are not on the narrow path, are not getting through the narrow gate and, in fact, have decided the narrow gate either does not apply to them, or that the wide gate is, in actuality, the narrow gate.

In fact, it seems there is a “the wide gate is the way to go” attitude in much of popular Christianity. It goes under the name of tolerance = love = “see how loving I am.” It is so easy for us to feel self-righteous and not see it.

In fact, I do not believe modern American  Christianity embraces the narrow gate. I believe the Church in the west has largely rejected the narrow gate. I believe our affluence and our love of modernism has encouraged us to believe the narrow gate does not apply anymore. This is really serious.

We have adopted what I call the “funny inner feeling” form of Christianity. I am not the first person to use that phrase. It arises from a distinctively Protestant form of Christianity naturally and inevitably born out of the sola fide mindset, but embraced by Catholics too, especially in the post-Vatican II world. Just like our modern concept of love, we are given over to a emotional definition of faith. With this feeling in place we can do all kinds of things, such as

  1. be spiritual but not religious
  2. presume ourselves forgiven
  3. presume ourselves saved
  4. believe we are no longer called to be martyrs
  5. believe holiness is merely a “lifestyle” of no eternal consequence
  6. choose our own forms of worship
  7. conjure more feelings of faith for a spiritual high
  8. denigrate piety as old fashioned
  9. denigrate traditions as being only for “rigid” people
  10. denigrate “works”
  11. denigrate Christendom
  12. promote “bumper-sticker” forms of encouragement
  13. ignore the sacraments

…and the list goes on and on.

But Christ will separate Christian from Christian. Some will go into glory forever with Him. And others will go to eternal destruction and fire. Does that not scare you? It does me. Dante was right to place some popes, bishops, priests, and religious in Hell. Will you and I be in Hell too? Or will we choose the narrow gate?

Verses like the ones above challenge me. I hope they challenge you too. Let us pray for each other. God is good and trustworthy.

Worshiping-the-Real-Presence

When I was a Protestant I didn’t believe in the Real Presence of Christ in the Eucharist (I didn’t even know that was an option), and I also believed the Church very quickly became corrupted after the apostles died. That’s why I “knew” our Baptist church was Christian and Catholics were probably going to Hell — nearly two thousand years of corruption until we Baptists came along finally with the true faith of the apostles. In other words, the Eucharist (we called it communion because Eucharist was too “Catholic”) was only a symbol and, of course, any authentic Christian church had to look like the church of the first generation of Christians (whatever we imagined that to be) if it looked like anything at all. I now know this is a lot of foolish bunk, but still popular in many Protestant circles — although those circles seem to be getting smaller and smaller.

One important piece of evidence for a Church of continuity through the ages is the simple fact that a mere few years beyond the first apostles others made statements about the Eucharist that confirm the Catholic teaching, and those others, lo and behold, where connected directly with the apostles. In other words, the Catholic understand of the Eucharist came directly from the apostles, who got it directly from our Lord.

First some quotes. Consider also the names of the authors and the dates:

On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins, so that your sacrifice may be pure. However, no one quarreling with his brother may join your meeting until they are reconciled; your sacrifice must not be defiled. For here we have the saying of the Lord: “In every place and time offer me a pure sacrifice; for I am a mighty King, says the Lord; and my name spreads terror among the nations.” (Didache, c. 90)

For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus. (St. Justin Martyr, c. 100)

They [Gnostics] abstain from the Eucharist and from prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins and which the Father, in His graciousness, raised from the dead. (St. Ignatius of Antioch, c. 110)

[Christ] has declared the cup, a part of creation, to be his own Blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own Body, from which he gives increase to our bodies. (St. Irenaeus of Lyons, c. 140)

The Word is everything to a child: both Father and Mother, both Instructor and Nurse. “Eat My Flesh,” He says, “and drink My Blood.” The Lord supplies us with these intimate nutrients. He delivers over His Flesh, and pours out His Blood; and nothing is lacking for the growth of His children. O incredible mystery! (St. Clement of Alexandria, c. 150)

Now consider this handy flowchart* I made:

Early Church Fathers.001

Notice the relationships, see the connections.

Now consider Christ’s words: “And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.” (Matt. 16:18) Even Hell will not prevail.

It seems to me that the Church has always been a Church of sinners, of struggles, of setbacks, of divisions, but also of healing, reconciliation, and of saints. It has also been a Church of the Eucharist. To think the Church got off course as soon as the apostles died is truly silly. To think the Catholic concept of the Real Presence in the Eucharist is a made-up doctrine that came centuries later is also silly.

“To be deep in history is to cease to be a Protestant.” (Blessed John Henry Cardinal Newman)


*FYI: if I redo this chart I would make the lines between Paul, Peter, and John dotted, or something other than solid lines.

Will you be saved? This is a profound and fundamental question. Fr. Anthony Mary, C.Ss.R pushes hard on this question and its implications. His talk is powerful, and its content will be almost entirely foreign to Protestant ears.

If I could summarize this talk in the least number of words, I would say it is a warning against the sin of presumption. However, to Protestants it will sound like Fr. Anthony is promoting salvation by works. But we see in Holy Scripture that we are to “work out our salvation,” and that “faith without works is dead,” and that we should “run the race as to win,” etc. It is precisely because we are saved by God’s grace alone that we can work, strive, run, hold fast, put on armor, be holy, and seek perfection with all our might. If we do not care to do this, or if we always have a quick reason at hand declaring we don’t need to, then how badly do we want salvation?

Modern Christianity, certainly born out of the Protestant rebellion, but also part of so much modern Catholicism as well, downplays the seriousness of all this because: 1) Christianity should be about being happy, and thinking of judgement makes us uncomfortable and unhappy; 2) sola fide, a heresy on its own, has morphed into the the “funny inner feeling” that allows oneself to forgive oneself and to declared oneself saved based on one’s feelings about oneself; and 3) we fear that it’s true that faith is actually hard work, and that we are in fact called to holiness and perfection, and that we cannot truly know who will be saved, so we create a Christianity of convenient excuses and social conformity that supports our excuses, which lay the foundation for the sin of presumption. I admit this is an indictment of much of my life.

So… are the examples of the saints mentioned in Fr. Anthony’s talk good pictures of how we should consider our own salvation? I cannot say for certain, but I would rather err leaning towards them than towards modern Christianity’s mostly saintless example.

And how am I doing with this? Terrible. God help me. Queen of Heaven pray for me.

fatima

This is a beautiful video of how a Corpus Christi Procession is done in the midst of one of the world’s busiest and most secular cities, New York City.

I find this wonderful, and I wish so much that we had a Corpus Christi procession in my city. Alas, there are none this year. And for how beautiful that one is, compare it to the size and extravagance of this procession in Cologne, Germany:

Of course, the size and grandeur of such a procession does not speak of faith as much as culture. But culture is very important. Oh that the world, in every city and in every town, would be filled with such processions; Catholics publicly declaring their priorities and commitments.

Sometimes it takes extreme situations to help us see something that should be obvious. Sometimes the obvious is something we know in our heads but don’t really know in its fullness.

This brief explanation by Jean Vanier of his journey from head knowledge to true knowledge provides a window into something most of us either take for grant or don’t see though it’s right under our noses:

I continue to find myself challenged, convicted, and deeply inspired by the life and example of Jean Vanier. I would not be surprised if someday the Church recognizes Vanier as a saint.

When we honestly ask ourselves
which person in our lives
means the most to us,
we often find that
it is those who,
instead of giving advice,
solutions, or cures,
have chosen rather
to share our pain
and touch our wounds
with a warm and
tender hand.
— Henri Nouwen

I am fascinated with L’Arch, the community for people with disabilities begun by Jean Vanier, and now spread throughout the world. Such a simple idea. So basic: just listen, be present to each other, celebrate life, touch, care, encourage, do not judge, love, show mercy, bestow grace, joke, sing, etc. Somehow I know the vision, the mission of L’Arche should not be the exception, but it is.

The above documentary gives a great overview and insight to the L’Arche history and mission. The video below gives an intimate portrait into how the L’Arche mission gets lived out in one community, one person’s life, and in response to one profoundly tragic act turned, as it were, on its head because of that mission of love, community, and mercy.

As I watched these videos I got to wondering. Is it not true that all of us have disabilities in one form or another? Certainly we are all sinners — a far bigger handicap that any physical or intellectual ones. We also cary with us all sort of emotional baggage. Some of the scars run deep. Those who have suffered abuse at the hands of others, especially those whom they have trusted and loved, can spend their entire lives working through the damage. We are just all disabled in one way or another. Could it be the picture we see in such an obvious way in L’Arche is truly the picture for us all, for our families, our communities, and the Church? I think so.

And then I wondered about my place of work. It is not a religious community, but a typical place of employment. We have sales and production goals, we have an organizational structure and group dynamics and all the common issues to overcome. I feel we often work hard to keep what is most important to us out of the work place. Rarely do we tell others how we truly feel, what we really think, if we are hurting, struggling, or depressed. I realize this protects us from strife and issues in the workplace that might not be related directly to generating profits. It is common to tell employees to leave their personal life stuff at home. Still, I wonder if the principles of L’Arche can be applied even in the workplace.

With the careful use of language to avoid offending anyone (most people, I assume, would not like being compared to someone with an intellectual disability), what might it look like to adopt and adapt the mission of L’Arche to a business environment, with the understanding that we are, in a sense, overcoming or accepting the disabilities in us all through listening, being present, building trust, and creating a place where disagreement and struggle are necessarily a part of being bonded together? How that might look is, I believe, worth exploring.

A great many people, both inside and outside the Church, will find much or nearly everything Cardinal Burke says in this lecture to be offensive in one way or another. However, he does an excellent job of laying out the Church’s traditional and dogmatic position on marriage in light of the main issues facing this position today. I believe it is worth listening to in its entirety. This (assumed) fact — that of traditional Catholic teaching and that many Catholics’ would take offense at its plain spoken expression — says volumes about the state of the Church today. I predict that the next council of the Church will be on marriage.

revelation

Did the message of Fatima predict the sexual abuse crisis we are facing today? Or the collapse of the Church post-Vatican II? Or the rise of rampant modernism and its evils, even among churchmen?

I find this series of lectures to be both fascinating and profound. In total it’s about fourteen or fifteen hours long. That’s a lot, but it’s worth taking the time. Let me repeat that, it’s worth taking the time. I believe I know the priest’s name, but I will not post it for it has been asked that people not post post his name. I can say I believe he is a “traditionalist” priest of the FSSP, and thus presents what to many listeners might be a very “conservative” — though I prefer orthodox — perspective. He strikes me as a man of deep faith.

I grew up in an end-times obsessed “Christian” semi-fundamentalist Protestant subculture. I read a number of the popular books on the topic in the 1970’s. Eventually I became disinterested and moved on. Now, as a Catholic, I have a different perspective, and I find myself interested again. And this time, largely by way of my growing interest in our Lady’s appearances at Fatima, and in her message, I am drawn to again to the great plan of God and the salvation of the Church as the centerpiece of creation history.

Other than having read many time the typical end-times biblical prophecies, almost all of the content of these lectures is new to me. I cannot say one way or the other that this priest is truly on target, but I find myself compelled to dig deeper. I will say one could find a lot of doom and gloom in these lectures, but I think there is ultimately a lot of hope, great hope in fact. Christ is Lord. God is sovereign. The end is known. Have faith.

[I have gathered together and posted these videos from Sensus Fidelium. I thought there may be value is presenting them as a unit. The priest’s voice is often quiet, headphones help.]

Again, let me repeat myself, it’s worth taking the time.

Lastly, these videos are by a traditional Catholic priest and they contain a traditional perspective on social and moral issues. Clearly this perspective is at odds with the mainstream narrative of our culture. I post these videos not as a wholesale endorsement, but as part of my process of learning about various perspectives in my pursuit of Truth.

Dr. Denis McNamara gave two lectures on Church architecture, sweeping quickly through many aspects of Church design, classical architecture, the meaning of many details that easily get overlooked, and why it matters. The amount of interesting information in these talks is amazing and, I believe, a lot more important than most Christians realize or probably would care to know but should. Denis is also one of the three voices on one of the best Catholic podcasts anywhere, The Liturgy Guys.

My wife and I chose to homeschool our children. This immediately placed upon us the need to have a plan on how we would do this. Consequently we faced the question of what method or approach should we chose. We ended up with what is commonly called Christian Classical Education, an approach we think is best, but we have been open to other ideas, and have tried to enter into a dialectical process with other homeschoolers and educators on this topic. We also looked to the Bible to see what we might find there, and to Saint Paul, one of the Church’s greatest evangelists and theologians, we naturally turned.

I published a version of this essay several years ago. I feel it is worth republishing again, with slight modifications.

Bartolomeo_Montagna_-_Saint_Paul_-_Google_Art_Project

I doubt if Saint Paul ever developed a detailed educational foundation or curriculum or program in the way that we might today. He may have thought about the right approach in some formal way as he spread the Gospel, but he certainly didn’t lay one out in his letters.  And I doubt he ever founded a school (of course, if he did I doubt he would have used the word “classical” in its name). But still, as I ponder what Christian Classical Education is or might be, I wonder what Paul would contribute towards a philosophy of education. Without trying to turn this into an overwhelming project for which I am unprepared, I want to briefly look at only two verses from Paul’s letter to the church at Philippi. He writes in Philippians 4:8-9:

(ESV) Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

(RSVCE) Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me, do; and the God of peace will be with you.

(KJV) Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

[Note: I’m providing three common translations to help give a broad sense of the passage.]

Consider St. Paul’s list:

  • What is true
  • What is honorable/honest
  • What is just
  • What is pure
  • What is lovely
  • What is commendable/gracious/of good report
  • What is excellent/virtuous
  • What is worthy of praise

What do we do with such a list? (Imagine going to your local school board and proposing that the district’s curriculum be revamped to begin with this list. Ha! I dare you.)

And then about this list St. Paul says to think about these things.

To think. In the minds of our modern educators, and most of the rest of us, thinking is almost tantamount to doing nothing. Ever see someone thinking? What are they doing? On the outside they are often quite still, maybe staring into the distance. In effect, they are doing nothing. And yet, they are doing a great deal. Now if they are not thinking alone, not staring placidly off into space, then they are probably in dialogue with someone. But a true dialogue can seem to be unfocused and wandering, which is also antithetical to teaching in the modern sense.

Our modern education system is partially based on a sense of urgency–we cannot afford to waste time with thinking when we have so much knowledge to get into those little brains. We have become slaves to the bullet-pointed list. It is a system that must swap dialogue with lecture. The material must be covered, we cannot slow down, and then slow down some more. But this modern system denies the existence of the human soul and its mysterious needs and movements. Is that what we want?

Paul says to think about these things.

What is thinking? I know nothing about the brain as a subject of scientific study. I know there are chemicals and electrical impulses involved, but more than that? I know nothing. However, I gather thinking is a mystery of our minds, of our humanity. I use the word mystery because I doubt science can ever, truly plumb the depths and workings of thinking. Thinking is a mystery because it is a force of great power that seems to have no substance, no true existence, no way to completely contain it and control it as a totality. We can guide it, use it, encourage it, welcome it, and share it, sometimes even fear it, but we cannot entirely subdue it. To think is to ponder, to wonder, to suppose, to engage, to meditate. More importantly, thinking is to take an idea into oneself, into one’s soul, and turn it over and over and make it one’s own, or to reject it in favor of another.

So then we ponder and wonder, suppose and engage, meditate and bring into our souls

  • What is true
  • What is honorable/honest
  • What is just
  • What is pure
  • What is lovely
  • What is commendable/gracious/of good report
  • What is excellent/virtuous
  • What is worthy of praise

Can you think of any better education? I can’t.

Paul could have left it there, but he goes on. He writes, “What you have learned and received and heard and seen in me…” Don’t pass over this. Consider that Paul is able to confidently write that the Philippians have directly experienced him in such a way that they have:

  • learned from Paul
  • received from Paul
  • heard from Paul
  • seen in Paul

This list is somewhat cryptic, but I think we can get a glimpse into how Paul was a teacher. First the Philippians learned from Paul. He saw himself as a teacher. He had intention. He knew what he wanted to teach them. And he taught them thoroughly enough, with enough feedback, to know that they learned. He is confident of that. Then he says they have received. This implies a giving, a handing over, and a taking in. There was something that he left with them, something they now have. He can write to them because he knows they have what he gave. In this sense they are more like Paul than they were before. One of the primary goals of the classical educator is that his pupils will one day become his colleagues. The Philippians are now colleagues of Paul; they have something that Paul has, something he gave them and they received.

Third he says they heard from him. Teaching often involves speaking and hearing, but sometimes we forget what a gift is language. If you are like me then you love Paul’s letters, but you would really love to hear him speak, to ask him questions, to sit at his feet, to get into a deep dialogue with him over beers. Paul engaged their minds as God intended, as their minds were designed to function, by using language. We sometimes hear that apocryphal story of St. Francis exhorting his followers to preach Christ at all times and, when necessary, use words. There’s a valuable lesson in that story, but Paul was not afraid to use words right up front. Preaching Christ requires using words. Speaking to another also requires presence. Paul was with the Philippians, in person, in the flesh; they heard his voice, knew its sound, picked up on nuances of meaning in the subtleties of his voice and body language. To hear in this way, that is, to listen to ideas spoken, is a profoundly human experience. We do not know if the Philippians heard Paul because he formally preached to them, or lectured them, or led them in Socratic dialogue, or engaged in casual conversation, but they heard.

Finally, and this may be the most important, they saw. Paul presented himself as an example. He lived what he taught. Or better yet, he embodied the logos. The Gospel, the good news of Christ, the content that Paul taught, handed over, and spoke, was also visible in his life and actions. Paul could rightly say, “look at me.” The best teachers embody the logos.

Can we find more about how Paul taught? Yes, I’m sure we can. But just from these two verses we get something of great depth. We find that Paul, with confidence, can say the Philippians

  • learned from Paul
  • received from Paul
  • heard from Paul
  • saw in Paul

And what did they learn?

  • What is true
  • What is honorable/honest
  • What is just
  • What is pure
  • What is lovely
  • What is commendable/gracious/of good report
  • What is excellent/virtuous
  • What is worthy of praise

From this alone we can know that Paul was a master teacher in the fullest Christian Classical model. How this will look in your own teaching will be unique, but there is no better foundation that I can find.

And then Paul writes:

“…practice these things…”

Paul both taught in person and was writing to the Philippians with an Ideal Type in mind, that is the complete or perfect Christian, that is Christ. Christ is the logos. We are Christians and therefore seek to embody the logos in our lives. It is not enough to merely find the idea of the Ideal Type good or fascinating or excellent. One must put it into practice. To practice is to work and persevere at imitation, it is a form of becoming. To imitate is to behold, to embrace, to take into one’s being and seek to embody the Ideal Type in one’s life and actions. True knowledge is, in this sense, incarnational. It has a form. In his letter to the Galatians, Paul writes: “For as many of you as were baptized into Christ have put on Christ.” To put on Christ implies that when others look at us they see Christ. Ideas have consequences. Others will know us by our fruits, which are visible signs of an inner reality. Are we putting into practice these things?

David Hicks wrote: “To produce a man or woman whose life conforms to the Ideal in every detail is education’s supremely moral aim.” (Norms and Nobility, p. 47) Is this not also the passion of Paul, that the Philippians live’s would conform to the Ideal of Christ in every detail? And how are the Philippians to do this?

“…practice these things…”

Now, if you haven’t noticed, I have not defined what Christian Classical Education is or how to do it. Partly this is tactical; I don’t have a clear answer. On the other hand I will offer a quote from Andrew Kern:

Education is the cultivation of wisdom and virtue by nourishing the soul on truth, goodness, and beauty so that the student is better able to know and enjoy God.

I cannot think of a better, more fundamental description of what a Christian Classical Education is all about. There is a lot in there, and a lot of room for developing strategies of teaching, but if this is what we are aiming for, if this is what we are building on, if this is our longing, then consider again the words of Saint Paul:

(ESV) Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you.

(RSVCE) Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me, do; and the God of peace will be with you.

(KJV) Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.

Do that and the God of peace will be with you.

We homeschool. This puts in a strange place within our society — a good place I believe, but not always understood. I wrote this piece below, in a slightly different form, several years ago (before we entered the Catholic Church) in response to a tendency I see within the homeschooling world, and which I feel is still relevant today.

There is a trend within the subculture of homeschooling* that is based, in large part, upon separation from society at large. This makes some sense. Homeschoolers are often defined, to a large degree, as people who want to pull their children out of mainstream society and protect them from “the world.” Certainly not all homeschoolers are this way, and I hope we are not, but it has some appeal given the many troubles this world presents.

Recently we attended a Christian homeschooling conference. As you might imagine we saw all kinds of Christians, from the young hip couple with their cool glasses and lattes to the families with 6+ children all wearing 19th century prairie outfits. The conference had numerous speakers and work sessions. One of the keynote speakers struck me as the kind of homeschooling parent I don’t want to be. I don’t mean to be unduly harsh, and I only heard the one talk (or I should say over-the-top performing-preacher show talk), but I was encouraged by his talk to more clearly define an aspect of why we homeschool and why some of our reasons stand in contradiction to his.

He began by lauding his father for taking his family to an island away from “the world” and homeschooling them. In other words, our keynote speaker was raised on an island cut off from the taint and spoilage of the wider world. He went on to say that that was a great thing and we should not be afraid to separate our children from the world on “islands” where they can be protected and safe. If you are like me you might be chafing at this idea, but it is not unwarranted, and I want to give the idea its due.

This world we live in is most certainly full of may horrible things — war, famine, crime, and all kinds of ugliness. There are also many competing ideas that challenge one’s own beliefs. A Christian parent who is interested in their children knowing God as they themselves know God may want to protect their children from those competing ideas for as long as possible. The same goes for any parent who has a worldview to which they cling. I can understand the desire to keep one’s children away from the corrosive influence of the world. To do so feels like being responsible, and in some cases it certainly is. So I know where our keynote speaker is coming from. I know that feeling. But there is more to the picture.

The concept of “the world” is a big deal in Christian teaching. Jesus said his kingdom is not of this world. John the Apostle said “Do not love the world nor the things in the world.” Paul the Apostle said “do not be conformed to this world.” There is a lot more to be said, and I do not intend to unpack the biblical concept of “the world” here, but most Christians know there is this thing called the world which they must avoid in some way. Christian homeschoolers might see pulling their kids out of public school as pulling them out of the world. Christian families who move to the country far from urban areas may believe they are removing themselves from the world in some meaningful way. Certainly to raise one’s family on an island would feel like the world is far away and one’s family is safe.

However, when John says “For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world,” we see that the world is not so much a physical entity as it is a heart condition or a spirit. Also, when Jesus said, “While I am in the world, I am the Light of the world,” it appears his intention was not fleeing the world but to bring it light. Elsewhere in scripture Christ followers are called to be light in the world and salt of the earth. And when we read that “God so loved the world that he gave us His son,” we get the idea that our stance towards the world may not be so simple. We may not be able to separate ourselves from the world as easily as we think for “lust of the flesh and the lust of the eyes and the boastful pride of life” comes with us wherever we go, even to an island. Also, we cannot be light or salt to the world if we decide to have nothing to do with the world. And we certainly cannot love the world as God loves the world if our stance is to flee the world which, as we have seen, may not be so easy anyway.

At that homeschoolers conference it became clear that the world could be seen most clearly in such things as 1) cities, 2) public schools, 3) government, and 4) anything other than far right politics. If one didn’t know better one could conclude that homeschooling is all about 1) getting out of the city to the country – a kind of “back to the garden” idea, 2) avoiding any kind of public education, including any education or activities that has public monies attached to it, such as a city funded soccer league, 3) having nothing to do with government or public service unless it is to defend against liberals who want to impose laws on homeschooling, and 4) assuming a political stance and championing the values of such organizations as the Christian Coalition. I may be taking a somewhat extreme critical view here, but I honestly don’t think so. This is what I see coming from much of the Christian homeschool subculture and from our keynote speaker.

But those reasons are not our reasons.

One of the great blessings of Christian truth is the incredible freedom we have. As we love God and His values we find ourselves marveling at this world He created. This world of His includes all that we find, including the incredible variety of humanity and human creativity. We might and should grieve at the evil we see in the world, but we should also love the world. We should love the cities and the arts and the culture and the governments. Wisdom dictates that we do not love folly or evil or rebellion against God. On the other hand this world is full of God’s creative work, it is His sovereignty manifest in all things everywhere, and this world is full of the people He loves – which includes all people. We have the freedom to engage in this world head on. We also have the opportunity to be light and salt. This opportunity is a great privilege. As a parent I can choose to model light and salt, or I can model the act of withdrawal.

Another great blessing is that because I know God is sovereign I can engage in this world without fear. I can live in the city or in the country, work in private business, ministry, government, or public schools, listen to Christian or secular music, visit art galleries and museums, watch popular movies, and even drink, smoke, play cards and occasionally cuss, without fear. If Jesus is my example then I can eat dinner with the most worldly people. If Paul’s theology is correct then I can eat meat sacrificed to idols. Wisdom, and the pursuit of holiness will dictate how I live, and so will my consideration the weaker brother (and I too am a weaker brother), so I may choose not to do some or most of these things at times, or ever, but there is no need for fear. But I must say that having no fear is not the same as not being scared. A man may say he is not scared of the world, and that may be true, but he may still live in fear of the world. To take one’s family away from the world and live on an island because the world is a bad place is to live in fear of the world.

We are to fear God, not the world. Our battles are not with flesh and blood, but against evil spiritual powers — sin and Satan. And it is God who fights our battles. Our greatest weapons are faith, love, and prayer.

There is another kind of separation — the separation through ideology and stereotypes. On our keynote speaker’s website promoting his daily radio program he touts the following: “There are no psychiatrists, professional counsellors [sic], bureaucrats, and seminary professors. But you will find fathers, mothers, grandparents, pastors, and friends.” Other than spelling counselors wrong this quote says a lot. There is an attitude within some quarters of Christianity that sees psychiatrists, professional counselors, bureaucrats, and seminary professors — along with scientists, social workers, and anyone from Hollywood — as being other than fathers, mothers, grandparents, pastors, and friends. Not only is this a wrongly prejudiced perspective more indicative of a passionate narrow-mindedness than of wisdom, it is also a perspective indicative of fear. There has always been a class of persons who claim victim status though they are not victims in a meaningful sense. This class is also easily manipulated by those who point to the educated, or those in government, or big city dwellers, or those in the entertainment industry, as the victimizers. Some politicians can be quite good at doing this, and so are many preachers. Our keynote speaker not only claims the victim status but uses his talents to fan the flames of fear. Fear thrives in the world of stereotypes. And just like the religious leader who prays to God, thanking God that he is not like other people, we can all fall prey to a profound blindness. What we see in Jesus is someone hanging out with the sinners. We see someone not only reaching out to everyone, but doing so without fear, and not drawing lines between himself and the rest of humanity. And, ironically, it is the religious leaders — the upstanding citizens, moral agents, family lovers, Bible teachers — who criticized Jesus for just such activities.

Where does this leave us? Our confusion, like so much in Christianity, is to make the wrong distinctions and then fall into the pit of false religion and self-righteousness. We confuse the world with superficial distinctions as “psychiatrists, professional counselors, bureaucrats, and seminary professors” rather than with a heart rooted in “lust of the flesh and the lust of the eyes and the boastful pride of life.” The world, in this bad spiritual sense, is as much alive and thriving within Christianity as it is anywhere else. When it comes to worldliness there is often no distinction between the Hollywood movie star and the megachurch pastor. In fact we bring the world with us wherever we go, wherever there is humanity, even into the nuclear family unit (a modern entity that, arguably, is the source of many problems in comparison to the traditional large extended family living and working together — but this is not the place to dive into that subject). Only through the grace of God do we have any hope to be free of the world — and that freedom can come to a professional counselor/psychiatrist working for a government agency while moonlighting at a seminary and living downtown in the biggest city as it can come to the man barricading his family against the evils of the world in some distant wilderness. Grace be to God for our hope and freedom.

But what about my charge as a parent? It is one thing to be an adult confronting the ugliness of this world, it is another for a child. As a parent I must protect my children when appropriate. I must also guide them in wisdom. I would rather my children face into the harshness of reality, guided by my example, sometimes stumbling and struggling, but learning to see themselves for who they truly are and learning to love others where they are. I also want my children to grow up without fear. If we can walk through this life together, confronting the variety of human experience and choice, and do so hand in hand, I think my children might have a decent chance of knowing good from evil, of learning humbleness, of appreciating all that God has created, and learning that goodness comes not so much from trying to avoid the stain of the world as turning to God in genuine repentance. We have come to realize that fleeing the world and taking one’s family to an island, even if those actions are clothed in the finest Christian robes of piety, could very well be an act of rebellion against God. Not necessarily, but could be.

This is one reason we homeschool, and we do so within a city context, and we listen to all kinds of music and study all kinds of art, and we are interested in politics beyond narrow “Christian” agendas, and we appreciate MLK and Gandhi, and we appreciate revised histories when they offer clarity and truth, and we don’t believe one can homeschool true faith into any child, for faith is ultimately a gift of the Holy Spirit. And we also don’t think we’ve got it all right. All we can do is move forward in humbleness (which also is a gift), looking to God for grace and mercy, and seeking goodness the best we can.


* Like many different elements of our society, homeschoolers represent a kind of subculture. However, it would be incorrect to think of it as a single or homogeneous subculture. At best it is a subculture of subcultures, and may be better described as an eclectic group of families that have a rather unique similarity regardless, and sometimes in spite, of their many dissimilarities.

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There are four Marian Dogmas of the Church:

  1. Mary as the Mother of God
  2. The Assumption of Mary
  3. The Immaculate Conception of Mary
  4. Mary’s Perpetual Virginity

Most Catholics and a few Protestants know about, though not always correctly, at least one or two of these dogmas. Catholics should probably know each of them well enough to explain them at a basic level. But, I have to confess, I do not know them as I should. I came into the Church several years ago and, although Mary played a role in that process, I have not spent the time I should to get to know her and to understand the richness of these four dogmas. I am working on that now.

Just recently I have heard there is also a fifth Marian dogma that is not yet an official dogma of the Church. That is Mary as Co-Redemptrix, Mediatrix and Advocate. This dogma is linked to the 1917 Marian apparitions at Fatima, then again in 1945 in Amsterdam, and again in 1973 in Akita, Japan. As far as I can tell, and according to the video below, all are officially recognized apparitions of Mary, but I am not entirely sure. [Please take the time to look these up if you have not heard of them.]

In this talk on Mary and the fifth Marian dogma by Dr. Mark Miravalle, he emphasizes the need, and I would guess the inevitability, of the dogma of Mary as Co-Redemptrix, Mediatrix and Advocate becoming official Church dogma.

I feel compelled at this point to see Dr. Miragalle’s message as worthy of taking seriously, though I am no Marian scholar or expert.

Perhaps the next dogma infallibly declared by the Church will be this fifth Marian dogma. If so, I predict significant outrage from many Protestant corners. But the more I learn about Mary the more I’m so okay with that. She is so much more, in so many ways, than Protestants are capable of grasping given their paltry understanding of Mary and even, I would say, their concepts of the economy of salvation. This, I believe, is a great opportunity for prayer — that the world, and especially Protestants, would come to see Mary for who she truly is and all that she does, and especially how she relates to Christ, His Church, and our salvation. I would not be surprised if the reconciliation of the Church will come through Mary.