Perhaps no Catholic theologian has been as influential over the past one hundred years as Henri de Lubac SJ. I am mostly new to de Lubac, and I am just getting to know his thought and influence. The more I consider who he was, his life, his theology, and his influence on so many others and on so much of modern Church history, I can’t help but be amazed at his brilliance. I also have been on the side of his detractors. I confess this was because of both my ignorance and because I was getting swept up in the radical traditionalist wave that’s been fomenting anti-modernist and anti-Pope Francis sentiments. I know it’s a complicated mess, but I am pulling back, reconsidering and, to my chagrin, realizing I was going down the wrong path. And this has led me to de Lubac afresh. Below are some videos that, I believe, do a good job shedding clarity on de Lubac’s thought, influence, and legacy.

Among the modern radical traditionalists, or rad trads as some like to call them (and how they proudly call themselves), de Lubac has gotten a bad rap. He is held forth as a modernist whose ideas are to blame for the apparent debacle we call the post-conciliar Church. This is too huge of a topic for this post, but this view has been gaining substantial traction, not least because of some videos by the popular rad trad Dr. Taylor Marshall. In one video, dealing with at the same time the so-called “Pachamama” debacle, Robert Barron, and Henri de Lubac, Dr. Marshall and Timothy Gordon give de Lubac a lashing. Were they fair to do so? I don’t think so, and I’m not the only one:

Note: I confess, I don’t dislike Taylor Marshall, though I can’t take much of him anymore. And I have met Tim Gordon and his family, and I like them a lot. But I can clearly see that Marshall plays well to those who love overly simplistic answers, pietistic rules, conspiracies, and right-wing politics. Consequently, he tends to produce radically unnuanced takes for those folks eager (desperate?) for easy answers and scathing judgments. Thus, he has been weaving a kind of distortion field of critiques and amassing a growing cadre of followers. In this vein, I believe, he and Gordon misread and misrepresent de Lubac – or perhaps they get him partially right but misrepresent the past decades and Vatican II. I’m still learning, and I won’t discount Taylor Marshall entirely. I do think his book Infiltration is interesting and contains many things worthy to ponder, but with great caution.

Liberation Theology: Birth of the New Man, Managua, Batahola Community Center, Nicaragua. Showing the Magi as Carlos Fonseca, Che Guevara, Sadino and Archbishop Romero. [source]

I have become increasing curious about Liberation Theology. As I continue to become disillusioned by the state of politics in the U.S., including the politics of the Church (or certain prominent sections of the Church), and as I learn more about Latin America and its rich, but also violent, history, and as I have become increasingly curious about Saint Romero and the modern history of El Salvador, I find myself confronted with Liberation Theology. Can Liberation Theology teach us, perhaps even provide a way, for the Church seeking to follow Christ is a deeply broken and anti-Catholic world?

Almost immediately I find vociferous Liberation Theology antagonists. These are primarily conservative and/or traditionalist Catholics. Liberation Theology, they say, is merely Marxism dress up in some Catholic vestments. Ironically, while many of the conservative Catholics revere Saint John Paul II, it this quote from that dynamic and “muscular” anti-communist pope that sparks my interest:

Insofar as it strives to find those just answers – penetrated with understanding for the rich experience of the Church in this country, as effective and constructive as possible and at the same time consonant and consistent with the teachings of the Gospel, of the living and the everlasting Tradition Magisterium of the Church – we and you are convinced that liberation theology is not only timely but useful and necessary. It must constitute a new stage – in close connection with the previous ones – of that theological reflection initiated with the Apostolic Tradition and continued with the great Fathers and Doctors, with the ordinary and extraordinary Magisterium and, in more recent times, with the rich heritage of the Doctrine Church, expressed in documents ranging from Rerum Novarum to Laborem Exercens . ( Emphasis added. Full text here)

Is this not an endorsement of Liberation Theology? Those who say it is actually just Marxism with a Catholic veneer seem to lack understanding. Or do they? I’m still learning.

I am reading Gustavo Gutiérrez‘ excellent and classic work, A Theology of Liberation: History, Politics, and Salvation. In it I find an excellent explanation of the Catholic faith. Thus far I find no overt Marxist ideology (thus far) and, in fact, I find a challenge to such ideas. I ought to be clear at this point for the sake of honesty: I am not against all Marxist ideas, nor am I against all aspects of socialism. I am against all the evils done in the name, or using the name, of Marxism and socialism, just as in a similar way I am against all the evils done in the name of capitalism, republicanism, democracy, anarchy, fascism, and any other ideologies or systems of political and economic organization that men use against others. Men are wicked and they will wrap their intentions and deeds in whatever language is most convenient to “justify” their actions of power over others. Men will also quickly and effortlessly excuse evils done in the name of their own systems (those they accept) and their own cultures (those in which they were raised, or into which they were adopted, and in which they find acceptance). Thus, I am still cautious. I have studied the evils of man and the systems he builds. I am not yet convinced that socialism, and there are many versions and definitions of socialism, is or must be inherently evil, or must produce evil men. I am also not convince Liberation Theology is or must be fundamentally socialist, even if it informed by Marxist methods of social and political critique.

So I proceed with my research. I am curious.

Cardinal George was once asked about Liberation Theology and he gave a quick answer. It think his answer represents a kind of thoughtful middle ground that I feel I can get behind. However, I also wonder if he, and Cardinal Ratzinger whom he references, had an adequate understanding of Liberation Theology. Thus, I don’t completely buy into it, yet.

I do not think modern Americans (U.S. citizens) can quite fathom the context in which Liberation Theology developed. I certainly have never lived within a context like those in which Liberation Theology developed, arguably, out of necessity. In fact, U.S. citizens are rather notorious for having strange and perverted ideas about Latin American and its history, including U.S. foreign policy towards that Latin America, its governments, its resources and, more importantly, its people. We are also formed through decades of propaganda (for better or worse) to believe anything that is in any way associated with socialism or Marxism must be gravely and irredeemably evil. For most Americans this is an objective and unquestionable dogmatic truth. I am not convinced, but I am not wary either.

If we, for a moment, set aside the wrangling over theories, over political and economic systems, and about the examples of evil men, and simply consider what we Christians are called to do as we live out the Kingdom of God in tangible actions, we might find a calling to change the world. Pope Paul VI gave us some perspective in his encyclical Populorum progressio, an encyclical that informed Liberation Theology’s development, in which he wrote:

It is not just a question of eliminating hunger and reducing poverty. It is not just a question of fighting wretched conditions, though this is an urgent and necessary task. It involves building a human community where men can live truly human lives, free from discrimination on account of race, religion or nationality, free from servitude to other men or to natural forces which they cannot yet control satisfactorily. It involves building a human community where liberty is not an idle word, where the needy Lazarus can sit down with the rich man at the same banquet table. [full text here]

Liberty must not be an idle word. Is that not the foundation of Liberation Theology? Of course, people will argue over that notorious and wonderful word: liberty.

But when politics and faith become entangled, it can be hard to know if one is talking about one or the other. And yet, how can the gospel not also be political? In God there is no separation, is there? In this world there is truth, there is heresy, there are lies, there is evil, and there is love. These things are present in all aspects of human life. Does not the gospel speak to all of that? Are not politics also under the reign of Christ? And what happens when we open our eyes beyond narrow, single-issue, lesser-of-two-evils, U.S. politics and begin to wonder if others, in others places also have eyes to see and hearts that long for justice? What do we do when they see things differently than we do and speak in foreign tongues and use words that frighten us and yet still call us brothers and sisters in Christ? What ought we to do then?

Still, the history of Liberation Theology and its proponents is interesting and, at times, perhaps troubling even for many in Latin America. But it is also fascinating. And there are, naturally, different perspectives.

This short Religion and Ethics piece gives a brief overview and some perspective, and not without moments that will give a traditionalist Catholic conniptions, make a conservative Catholic cringe, and make a liberal Catholic pause:

Is the Church today under Francis more attuned to Jesus? I don’t believe it is. But I also cannot buy in its entirety the critique of traditionalist Catholics (mostly Americans) who demonize Francis and the Church hierarchy today. There is so much that is bad, but there is so much that is good, and there is much good (I firmly believe) going on in the world beyond the horizon of American Catholics and their limited understandings and their historical prejudices. Perhaps that is where most of the good is happening.

One aspect of Liberation Theology, or at least as something clearly linked to it, is the fact of Catholic priests and bishops renouncing their vocations for political action in the name of Liberation Theology. For example, Fernando Lugo, who was a Catholic priest and bishop, then became president of Paraguay, gave up the priesthood for politics:

Lugo resigned his ordinary from the Diocese of San Pedro on 11 January 2005. He had requested laicization in order to run for office. However, the Holy See refused the request on the grounds that bishops could not undergo laicization, and also denied him the requested canonical permission to run for civil elected office. However, after Lugo won the presidential election, the Church granted his laicization on 30 June 2008. [from Wikipedia]

This bothers me a great deal. Why must they do this? I don’t know. Have they lost the faith, turned from God, or have they made the right choice? I have my opinions, but I’m holding off judgement until I know more. I first came across Lugo in Oliver Stone’s fascinating documentary film, South of the Border. I have a hard time faulting Lugo for making his decision, though i’m bothered by it. I am in no place to criticise him. I also sense that his position became somewhat untenable as he found himself between the Church that tends to side with those in power and Christ’s call to help the poor. And yet, I don’t like the decision he made and I am curious about his eternal destiny. What will Christ do with him and others like him?

Similarly, one of the more prominent theologians of the Liberation Theology movement is Leonardo Boff. Also a former priest and a sharp critic of the Church, he gave up the priesthood for social activism. This documentary gives a rather good picture of Boff and his views:

I am not sure what to do with this. Is Boff’s direction the right one? I’m inclined to think not, and I feel about him much as I feel about Fernando Lugo. And yet, I do agree with the general direction of some of his views, up to a point. I am also concerned about any movement where men give up the priesthood for the movement, or stop wearing traditional clerical clothing. However, I don’t know enough about Latin American history and culture to know the meaning of all that. I also think there is a generational element to it. Older, baby-boomer, 1960’s radicals might have thrown off their religious garb because that was the spirit of that age, whereas younger priests and religious today might insist on wearing more traditional religious clothing for, ironically, similar reasons. I can’t say, but it would make some sense to me. We are all far more children of the zeitgeist than any of us want to admit.

Still, I firmly believe that it’s all too easy to get pulled away from Christ and His kingdom by the enticements of the world and worldly politics, and thus lose one’s soul. I believe Liberation Theology is, at its heart, an attempt to avoid that, but clearly many questions still remain about many of its adherents. I am inclined to read some of Boff’s books eventually.

[source]

In summary, I know very little at this point, but I am inclined to believe Liberation Theology is a good thing and ought to be taken seriously, perhaps re-thought and re-addressed, by more Catholics. I also am beginning to think the Church (once again) dropped the ball in a big way by not more fully embracing it and thereby helping guide it rather than leave priests and faithful Catholics essentially on their own, sometimes feeling abandoned by the Church. This, I think, was a huge missed opportunity at a crucial time in Latin America. In a sense, I believe the Church “lost” Latin America, in a sense, because of this.

I welcome any comments pointing me to more resources.

source

Jimmy Carter was the U.S. president (pres. 1977-1981) that oversaw the giving of military aid to the government of El Salvador during the bloody Salvadoran Civil War. Carter was the first American president that I became aware of as I began to pay attention to the news as a boy. The first American president I voted for was Ronald Reagan (pres. 1981-1989), who came immediately after Carter. The Reagan administration increased the giving of military aid and support to the Salvadoran government. In 1980 the Salvadoran government was behind the brazen assassination and martyrdom of the then archbishop of El Salvador, Óscar Romero, now a saint of the Catholic Church. Thus, my first vote as an American citizen, though not for Carter, and actually for Reagan’s second term which happened years after Romero’s death, is nonetheless indirectly but forever linked to the death of a saint. I only just realized this. Unfortunately, this is the reality of being an American voting for candidates who then go on to promote questionable and sometimes terrible foreign policies. Of course I plead ignorance, but we’re all ignorant of many things, and that doesn’t mean we are not complicit at some level, even if not actually guilty. Perhaps its “structural complicity?”

Anyway, I am learning more about one of the Church’s most recent saints, Óscar Romero. I believe Romero’s concerns were ultimately spiritual and heavenly, but they played out within a volatile political context, and he was martyred for them.

The battle lines of politics are always much more than politics. There are narratives competing with narratives, ideologies with ideologies, and almost always class struggle. In the U.S. we are not allowed to talk about class struggle or the structures of economic inequality or we are immediately labeled a socialist or communist. There is a powerful narrative in that labeling, and that narrative and the hegemonic forces behind it drive a great many other narratives. Human beings, being sinners and fearful, will all too readily kill other human beings for the sake of the narrative they hold dear, often for very selfish and ignorant reasons. From Cain until now we have been killing our brothers. But Christ calls us to love our brothers, our neighbors, and even our enemies. Saint Paul tells us our battle is not against flesh and blood, but is against spiritual forces of darkness. The entire narrative of salvation being written by God in the very fabric of creation tells us to trust in Him and that He will fight our battles. We forget this every day. They forgot that in El Salvador too. But many, including and perhaps especially Óscar Romero, did not forget it.

I know very little about the Salvadoran Civil War, but that is the historical context of Saint Romero’s assassination. I perhaps know only a little more about Saint Romero than I do about the war, which is to say almost nothing. Here are three contemporary news reports on the war, its brutality, and role of faith and the Church.

This 1983 documentary takes a look at both sides of the war and provides an intimate overview of the attitudes and perspectives of each side:

Made by the same filmmakers as the above film, this is an excellent documentary from 1983 on the religious aspects of the war, in particular the ideas of Liberation Theology:

Here is an in-depth documentary about the Salvadoran civil war and the life of Óscar Romero. It was made before he was canonized a saint.

Here is a great lecture by Michael Lee (Fordham University) on the life, legacy, and meaning of Saint Romero’s martyrdom and case for sainthood:

I suppose little seeds were planted in my life along the way to prepare my heart and mind for caring for and wondering about the life, legacy, and meaning of Saint Romero’s martyrdom and case for sainthood.

In 1984 (the same year I voted for Reagan) a largely unknown, but with a passionate fanbase, Canadian singer-songwriter and brilliant guitarist released a song that became a surprise hit. I vaguely remember that song, but I was so politically, geographically, historically, and socially unaware that I didn’t get what the song was about, except for the fact that I felt as much as anybody that we all need a rocket launcher sometimes. But the song was specifically about the brutal wars in Central America, the dictatorships that promoted and leveraged them, the support those dictatorships received from the U.S. government, and the terrible havoc they wrought on the lives of the people. Here is Bruce Cockburn, 30 years later, performing live and acoustically his song If I had a Rocket Launcher:

Below is an excellent lecture on the history, characteristics, qualities, and purpose of Gregorian Chant. I too have a love for Gregorian Chant and I sing it as part of a men’s Latin Schola in my parish for the 7:30 AM Sunday Mass, which is Novus Ordo, but is more solemn and traditional. I view it as a step to help our parish move towards traditional Catholicism — or just Catholicism. However, although my love for chant continues to grow, I am rather ignorant of its true riches.

Dr. Peter Kwasniewski is incredibly knowledgeable on the subject, as well as on the Traditional Latin Mass that Gregorian Chant serves. His book, Noble Beauty, Transcendent Holiness: Why the Modern Age Needs the Mass of Ages , is excellent.

I find this discussion posted below wonderful. Neither Jordan Peterson or Slavoj Žižek are Christians, but they are both influenced deeply by classically Christian concepts. In this discussion , which was billed as a debate but turns out much better, begins with each speaking formally for 30 minutes, then each getting 10 minutes to respond to the other’s intro speeches, then it goes into a back and forth series of questions and responses. Both of these men have lively minds and that kind of humility that undergirds the search for truth. In effect what we have here is a modern version of a Platonic dialogue.

I have been somewhat of a fan of Žižek for years and more recently of Peterson — not an unqualified fan of course. In the end, at least in terms of this “debate,” they constitute, or at least lean towards, a kind of Christian balance but, I believe, without the full realization they are doing so. Peterson lays out his path, a kind of stoicism as it were, of pursuing the good life, and Žižek responds with a deep pessimism. My immediate thought was of St. Paul writing to the Romans about how he does the things he ought not to do and does not do what he ought, thus finding within himself the principle of sin acting against him. We might agree with Peterson’s path but find ourselves repeatedly incapable of staying on that path. In this sense the biggest lacuna in this particular discussion, and I believe in both men’s general work about the human condition, is a complete understanding of sin and its effects, though they both seem to have a better understanding than most. Nonetheless, this dialogue between these two original (especially Žižek) and deeply cogent (especially Peterson) thinkers is an incredible opportunity to have one’s mind creatively engaged.

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I’ve been on somewhat of a phenomenology kick lately. In that time I’ve come across the brilliant French philosopher Jean-Luc Marion. I have posted several of his videos already. Here are two more. The first one below I find is quite brilliant, in which he works through the logic of giving, gift giving, receiving a gift, and the nature(s) of the gift.

If I understand his explanation of “the gift,” I can’t help but think of the following passage from the Gospel of St. Matthew 5:38-48

38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; 40 and if any one would sue you and take your coat, let him have your cloak as well; 41 and if any one forces you to go one mile, go with him two miles. 42 Give to him who begs from you, and do not refuse him who would borrow from you. 43 “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ 44 But I say to you, Love your enemies and pray for those who persecute you, 45 so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect, as your heavenly Father is perfect.”

We live an age that desperately wants to deny the existence of Hell, that wants to believe that all will go the Heaven, that God will not really judge us (at least not judge *me* but probably should judge others) but is, rather, pure love which, translated according to our desires, means God is really more a feeling than our creator. But the Truth is different. All of us will face the four last things: Death, Judgement, Heaven, and Hell.

Sometimes what we need most is a straightforward, no punches pulled presentation of the Truth we all must and will face. Matthew Plese does that in the video below.

Perhaps it’s always been this way, but certainly today, and unfortunately within the Church, people tend to roll their eyes at descriptions of Hell. But we know that the last four things are real. We know that Hell is real. To know the Truth is not a bad thing. It is, in fact, a very good thing, a necessary thing. One reaction we too often hear is that at the very first mention of Hell people complain that we don’t need to constantly and always be hearing about Hell; why all this talk about Hell; why all this doom and gloom? Why can’t we talk about grace and joy? But grace and joy contain their meaning because they stand in contrast to sin and Hell. We ought to seek being saved from Hell. Christ spoke bluntly about Hell. He said many people are going there. We ought to think about it. Fear of Hell should ultimately be subservient to a love of God and the light of Christ, but Hell must not be forgotten. The fear of Hell is, in fact, a good thing, and gives deep meaning to the salvation being offered us.

At the 2020 Grammy Awards the progressive rock band Tool won the award for Best Metal Performance with their song 7EMPEST from their album Fear Inoculum. When two of the band’s members came to the stage to accept the award, the first to speak was the tall, blond drummer Danny Carey.

Although I did not see their acceptance moment when it happened, I read that Carey had said a short tribute to the recently deceased drummer, Neil Peart of the mega prog band Rush. Peart was one of the greatest rock drummers in history, a true phenomenon in the music world, and one of my favorite musicians. I first heard Peart play in the early 1980’s when I bought the album “Exit… Stage Left” and and nearly wore the grooves flat joyfully playing it ad nauseum.

Hearing of Carey’s mention of Peart, I checked out Tool, and especially their latest album. I had heard of them years ago, but never really listened to their music, so much of what I write here will already be well known to some of you. I discovered they are very, very good (they did just win a Grammy, and have won others), and I liked the first several tracks a lot. In particular I focused on Carey’s drumming, and he is amazing; a true master of his craft. Part way into the album I decided to learn more about Tool and about Carey.

What I discovered disturbed me.

Danny Carey portrait by Greg Vorobiov
Danny Carey, drummer for Tool. Image by Greg Vorobiov.

Danny Carey is a gifted, world class musician. From his Grammys acceptance speech he also seems like a great guy, a loving husband and father, and I would assume he is a kind and gentle man. I have nothing against him and, in fact, wish him all the best. Of course, as a Catholic, I also wish him the grace and mercy of God, things we are all in desperate need of.

But here’s my concern: Carey is into the occult, and it appears he does not merely dabble, but takes it quite seriously — is a practitioner of some expertise. In fact, his father was a master Freemason. Since Carey was a child he has been deeply fascinated with the occult. His drumming is an extension, in a way, of his occult practices; even a way to channel demons. Read his bio below to learn some of the salient details of his occult studies and their role in his music.

The following is Carey’s personal profile from the band’s previous website:

Danny grew up in Paola, KS. Relatively normal, an element of mystery was added to Danny’s childhood when one day he spied his father with a large sword conducting a Masonic ritual. Danny would later notice himself performing similar movements when he began playing drums at the age of thirteen. As Danny progressed through high school and then college at the University of Missouri in Kansas City he began supplementing his studies in percussion with speculation into the principles of geometry, science, and metaphysics. A commitment to life as an artist brought Danny to LA where he was able to perform as a studio drummer with projects like Carole King and play around town with Pygmy Love Circus. He would later find an outlet for addressing a fuller scope of his potentials in Tool and another project operating under the title of Zaum. Despite not becoming a Mason or aligning himself with any other school of religion, Danny has maintained his heritages interest in occult studies. Endeavors into this realm have manifested periodically, such as the time he achieved insight into a hidden aspect of the unicursal hexagram utilizing an astral journey initiated through meditation and DMT. Danny then set up his drums into proportions utilizing the circle and square of the New Jerusalem and uttered a short prayer relating to the principles of the ace of swords from the book of Thoth. He then performed a ritual utilizing his new found knowledge of the unicursal hexagram to generate a pattern of movement in space relating to Fuller’s vector equilibrium model. The resulting rhythm and gateway summoned a daemon he has contained within “the Lodge” that has been delivering short parables similar to passages within the Book of Lies. Danny recommends as a device of protection and containment a thorough study and utilization of the underlying geometry of the Temple of Solomon for anyone purchasing their next record.

[Note: This is from 2011 from the band’s website. I could not find or access a more current bio. However, this recent article seems to validate the older bio.]

When I read Carey’s bio I immediately stopped listening to Tool’s album, quickly pulling the earplugs out of my ears. I suddenly felt the need to distance myself from the music and the band. I was mad that I liked the music, knowing that it has certain qualities I find attractive. I had to turn away. But I also couldn’t stop wondering about Carey, who seems like a really nice guy who’s into really dark things. And I realize that I may be the last person to know about Tool and its fascination with the occult.

People are into all kinds of things that are dangerous, foolish, and sinful. This has always been typical of us humans, but I think having and interest into dark things, specifically the occult, is growing by leaps and bounds today. I know that the world is crazy and has little interest in Christ the King. Certainly, many people don’t believe Christ has already conquered the devil. And I know perhaps sometimes we just might have to roll our eyes or shrug our shoulders at some of the things we see. We can’t get worked up over every evil in the world. None of us have that kind of stamina or bandwidth. But the Devil is real. Demons are real. And this is not a little thing.

Specifically, I was struck by two things in the bio above. First, the way he sets up his drums and has played them summoned a demon that is somehow currently active in his playing. Carey say it’s “contained,” but I doubt it. We don’t contain or control demons. Rather, they fool us, and play us, and use us, and eventually abuse us. Second, he recommends that anyone buying their album should have a “device of protection.” This is truly frightening. I doubt Carey consciously intends any harm (I could be wrong), but I believe he is not only playing with fire, rather he has become, and has unleashed, an actual threat to the well-being of potentially thousands or even millions of listeners. His Faustian bargain has won him a Grammy, but the Devil plays for keeps. The Devil wants more than a Grammy. I fear that listening to their album could bring (channel?) demons into one’s own life. In fact, I’m sure of it — and I’m a feet on the ground, level-headed guy.

Demons are real. Demons are truly evil and powerful. Demons ought not to be played with.

Saint Michael the Archangel,
defend us in battle,
be our defense against the wickedness and snares of the devil;
may God rebuke him, we humbly pray;
and do thou, O Prince of the heavenly host,
by the power of God, thrust into hell
Satan and all the evil spirits
who prowl about the world seeking the ruin of souls.
Amen.

Our Lady of Fatima, pray for Danny Carey.

I’ve been curious about women wearing veils at Mass. My family is relatively new to the Catholic Church. Very few women at the Mass (Novus Ordo) we attend wear veils. It’s natural to not want to stand out. Veiling is an entirely foreign concept for us, coming as we are from Protestant-land. But I have to admit, perhaps it’s even a bit strange, that women who wear veils at Mass or in the adoration chapel, somehow appear to me as more beautiful in the moment than those who don’t veil. I wonder why? I find it both odd and compelling.

I want to know more about veiling. My sense is that it’s actually a profound theological fact built into the very fabric of creation, of human nature and natural law, and of the reality of the Church. I believe it may be a natural language giving to us by God, teaching us and forming us. Perhaps when women wear veils before the Real Presence they are more fully complete in some mysterious way. If this is true, then parishes where veiling is largely absent and not promoted are at the very least failing to allow themselves to be taught and formed by this truth given to us by our Creator. At worse, we may actually be sinning by giving in to modernist and false ideas of women, men, the Church, and of Christ Himself. I wonder if the Church should place a higher priority on the practice. I’m leaning to a strong yes.

Why do priest never preach on veiling? Why do they never seek to teach their parishioners on what veiling means, why anyone would or should consider it? I’ve never once heard a homily about it one way or the other. Are they ignorant about veiling? Frightening to speak up? Are they against veiling? Perhaps they believe they are merely being obedient. But I can’t really blame them for not touching the subject if they feel they don’t have to. So, why don’t bishops touch the subject. I don’t know.

I find it interesting that the official Church declaration, Inter Insigniores (1976), states:

But it must be noted that these ordinances, probably inspired by the customs of the period, concern scarcely more than disciplinary practices of minor importance, such as the obligation imposed upon women to wear a veil on their head (1 Cor 11:2-16); such requirements no longer have a normative value.

And yet in the passage it references, 1 Cor 11:2-16, it is clear that St. Paul’s reasoning is not from culture but from the very design of creation and natural law. Although he uses the words of handing on traditions, he also argues: “But I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God.” And again: “For a man ought not to cover his head, since he is the image and glory of God; but woman is the glory of man.” And again: “For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man.” And again: “That is why a woman ought to have a veil on her head, because of the angels.” In each case he argues from non-cultural positions, but rather teaches from the structure of creation, of the very origins of man and woman, and of the angels. I think St. Paul would disagree with Inter Insigniores. What do we do with this? Were the writers of Inter Insigniores “infected” with modernism? Were they worried of the biblical language in light of the rise of feminism? The use of the word “imposed” is interesting. In any case, I can’t say. I’m ignorant on this.

Therefore I’m trying to learn. Below are a couple of videos that I find interesting. The first is more theological, and it starts by looking at veiling broadly (why during passiontide do we veil crucifixes and statues? why ever veil anything?), then it looks at women wearing (or not) veils at Mass. I have watched this video several times now. The second video is more about personal testimonies from those who have chosen to veil.

If you so choose, I would love to know your thoughts on veiling. Feel free to add your comments.

Recently I stumbled across the brilliant philosopher Jean-Luc Marion. I have been reading some philosophy lately, and my focus has been mostly on phenomenology. I studied a bit of phenomenology in college, along with structuralism, post-structuralism, and deconstructionism. For reasons I can’t quite fathom, I now find myself diving back into these areas of thought.

Jean-Luc Marion is particularly interesting to me, in part because he is an unapologetic Catholic. I recently posted a video in which he answers the question of why he remains Catholic. I love his answers. (I guess one could say he is, in fact, apologetic because he provides an apologia for his faith.)

Below are two of his lectures. Though he is a philosopher and, therefore, brings his deeper thinking to the topics at hand, I find these talks very accessible. His very French accent is quite thick, but one gets used to it. I have now listened to each a couple of times. They are excellent.

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.

I really appreciate Stefanie’s story. She is thoughtful, intelligent, not afraid of her emotions, and serious. She also displays genuine humility and a desire to know the Truth. Her story is different than mine in many ways, I tend to shy away from politics and open critiques of other religions, but I find a lot to similarities too. Catholicism was the last place I looked in my own search.

The following are two videos from 2017 with The Most Rev. Athanasius Schneider, Auxiliary Bishop of Astana (Kazakhstan). The first is his lecture on the Social Kingship of Christ. The second is a post-lecture Q&A session.

The lecture and Q&A came after his excellency celebrated a Pontifical Solemn Mass. If you are interested, here is that Mass:

Here is a video tour (in French) of the cathedral before the fire. At minute 9:05 they enter the roof area. You can see the wood structure and a couple of fire extinguishers. This is where the fire raced through the building. After watching the fire destroy the roof so ferociously, those fire extinguishers look more like ornaments than useful implements. I have to say, though, this is an amazing video. One gets a great inside, behind the walls as it were, tour of this great cathedral. Even if one doesn’t understand French.

Some video showing what the firefighters were up against:

Some images that caught my eye:

[*Note: I don’t remember where I found these images, so my apologies for not giving proper credit.]

Before and after:

Many are pointing out the fact that the aesthetically strange and seemingly out-of-place modernist altar designed to suit the Novus Ordo/Spirit of Vatican II modernist church has been destroyed under a pile of rubble while the traditional altar designed to suit the Traditional Latin Mass (the Mass for which this church was built) still stands. Some see this as highly symbolic, perhaps even prophetic. I tend to agree, or at least I want it to be true, but I don’t want to read too much into it.

And, finally, a beautiful song sung in her honor:

Most every day I pray to St. Pio for a special request. His faith staggers me. I wish I could be such as he was, and I fear it too. What would that look like for me?

This documentary on the life of Padre Pio is remarkable. I so wish for films of such depth and quality for other saints as this one. So many seem thin and sentimental. This one seems honest and artful.

And here is another excellent documentary:

One thing that strikes me while watching these films is noting the contrast of a Catholic culture compared to the non-Catholic culture I experience every day. How amazing it would be to live in such a world. I pray everyday for the return of Christendom. On the other hand, I am grateful that I live in such a time that it is nearly impossible to take for granted moments of true Catholic culture. Christ be praised at all times and in all situations.

“The moment has come in which God asks the Holy Father to make, and to order that in union with him and at the same time, all the bishops of the world make the consecration of Russia to My Immaculate Heart.” Words spoken by Our Lady to Sister Lucy on June 13, 1929. (Frère Michel, The Whole Truth About Fatima, vol. II, p. 555)

Russian pilgrims in Fatima (source)

Has Russia been consecrated to the Immaculate Heart of Mary? The Church’s official answer is yes. But many say no, and there is evidence that seems to support this opposing view. I am, of course, in no position to know. But the history of the Church in the latter 20th and early 21st centuries most definitely supports a healthy skepticism of almost every official statement or pronouncement that comes out of the Vatican.

A) The consecration of Russia, though “tried” numerous times, has not happened. B) Properly consecrating Russia will be an act of obedience, and obedience is fundamental to the Church’s proper relationship to God. C) The consecration of Russia will bring about the end of Islam and a revival of the Church throughout Europe and the world. Those are essentially the three claims or arguments of the three videos below.

My question is whether those claims are true.

The Fatima Center has been on a mission to tell the world the message of Fatima in its entirety, to make known the full Message of Our Lady of Fatima, and to promote devotion to the Immaculate Heart of Mary. They take a decidedly different stance on such things as the Third Secret of Fatima and the Consecration of Russia than the official line. I know very little about this organization, and I know they come from a position often considered far afield from the “official” (or better, “accepted”) line of understanding, but I find their arguments highly compelling, and I tend to shy away from conspiracy theories. Simply, I try my best to look at the world we live in, the Church and its history, Tradition and Holy Scripture, the signs of the times, the nature of Man, the message and context of Fatima, other revelations related to Fatima (e.g. Akita), the various arguments made, and the character of those making the arguments.

Frankly, and perhaps not surprising, those making the case for traditional Catholicism, for a return to the Traditional Latin Mass (and the culture surrounding it), AND for a non-official interpretation of Fatima, can sometimes come across as being culturally and socially at odds with the prevailing mannerisms of of the mainstream society (both within and without the Church). In other words, to some they can seem to be nerds, oddballs, and squares. They can also come across as tinfoil-hat-wearing conspiracy groupies. The truth is, in a sense they are, and that’s why we should listen to them — not because of their personality traits, but because in today’s world the slick, sophisticated, and hip are too often mouthpieces of the Devil, even when they wear a Roman collar. Those who follow Christ are far more likely to look like cultural outsiders — something which the “Spirit of Vatican II” has wanted desperately to deny.

In short I find these videos compelling, in part because I find the speakers worth listening to (especially David Rodrígez who’s videos I have posted before). I think they are probably right.

Finally, the messages here assume a negative perspective on Islam. I am not against Muslims, I have no reason to be, and neither are the speakers as far as I can tell. However, as a Christian I have to recognize the fact that Islam, as both a religious and social phenomenon, has been, of its own choosing from its very beginning, an enemy of the Catholic Church and traditional Christian culture — and often a violent enemy at that. Consequently and unfortunately the Church has, at times, chosen violence against Islam. There is a war going on that that I would like to see come to a peaceful and harmonious end. I wish peace on earth, between all people, including Christians and Muslims. I do not yet have confidence that is the way it will play out. Regardless, I will try to be at peace with all people and continue to pray for the consecration of Russia. Thus, I do not post these videos as an endorsement but, rather, as part of my process of learning what others think and believe.

In the end, however, we know that every knee will bow and every tongue will confess that Jesus Christ is Lord.


What do you think? I would like to know more, and to get other’s thoughts. I realize few people comment on personal blogs anymore, but unburthen thyself and let me know what you think, as well as some good resources for further study.

Not all of us can regularly go to Mass in a cathedral of great beauty. Most Catholics have available to them rather humdrum works of architecture for their local parish. But it’s still possible to find beautiful small churches where careful attention to detail and the meaning of form went into their design. And yet, that still relatively rare.

The following video is an excellent look at one of the crown jewels of Catholic cathedrals, Chartres Cathedral in France. This comes from the “Smarthistory. art, history, conversation” YouTube channel. As you watch it, consider how much thought went into this building, and then consider the church where you regularly go to Mass. My point here is not to highlight the great beauty of Chartres compared to the humble local parish, but how carefully the design and the details were thought through and realized in Chartres. Can we achieve such excellence again? And can we achieve something of this in our local parishes? I believe we can and should.

Of course, very few parishes have the resources to build large and lavish churches, but often a church that achieves the right virtue of proper “churchness” is not a matter of resources, or size, or expensive materials, as it is of basic understanding and will. What I mean is that having the right understanding of what a church is and ought to be, and applying one’s minds carefully to its design, even a small church in a small parish can be a work of architecture worthy of worshiping Christ and elevating the faithful to Heaven.

I am surprised at how apparently ignorant so many Catholics are, including many in the hierarchy, about basic church architecture–or seem to be so. Churches are where we celebrate Mass. This is no small matter. Although, perhaps most Catholics are not as ignorance and not caring about such things, believing they are unimportant. However, the church building itself, though not absolutely necessary for celebrating Mass is, nonetheless, the normative place of worship. In it we meet the Real Presence of our Lord and savior, the King of Kings. If we take worship seriously then we should take church design seriously, including for the humble local parish Church. Catholics used to. But we haven’t for some time now. We must again.

I have frequently posted on this and related topics, for example here.

I also love how the speakers in the above video, Dr. Steven Zucker and Dr. Beth Harris, don’t shy away from orthodox Catholic dogma. This is not a video where the information presented has a condescending tone toward faith and believers. I have no idea if they are Catholics or not, but they just say things as though they are relating how Catholics ought to think of these things. I think this is the best way to present something like Chartres Cathedral. The viewer can make up their own mind, but at least one should know what the builders of Chartres believed and what led to make the kinds of decisions they did.

I have also been reading an excellent book, Visions of Mary : art, devotion, and beauty at Chartres Cathedral by Rev. Jill Kimberly Hartwell Geoffrion. She is a scholar, photographer, and Episcopalian priest who has come to love Chartres and Catholic history. (I pray she takes the leap and become Catholic–perhaps not easy for a woman who is an Episcopalian priest. She would have to give up some things precious to her.) This book takes a look at aspects that speak directly to the Holy Mother, her role in the life of the Church, and how Catholics (especially in times past) think of Mary. It does so by focusing and meditating on specific details of the cathedral. This book makes me want to go to Chartres and spend some significant time with the Cathedral, taking pictures and making sketches and just attending to it.

As I see it, architects should look at Chartres, and similarly excellent Catholic churches, as inspiration to how they should think about church design in general, and then apply that understanding to every Catholic church building, even the most humble and simple of churches. I also believe the faithful should know these things too, being encouraged in the faith, but also demanding churches actually be Catholic in their designs.

Of course, church design tends to flow from intended use, thus a church designed to serve the needs of the Traditional Latin Mass will necessarily look different than one designed to serve the needs of a Novus Ordo Mass. This is why, when the Novus Ordo was promulgated, so many older churches had their altar rails removed, altars brought closer to the nave, and other changes because the Novus Ordo felt wrong in a traditional space. And this is also why the Novus Ordo still feels out of place in a traditional church even after those kinds of changes have been made, because arches, stained glass, cruciform floor plans, and other harder-to-change elements don’t fit the New Mass. The contemporary modernist church needs a more Protestant style, entertainment hall. Thus, it’s more than merely the architecture that often needs to change.

“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.