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Archive for January, 2011

Christ reigns by unfolding Himself in men

Posted: Monday, January 31, 2011 (11:47 pm), by John W Gillis


Quote of the Day for Monday, January 31st, 2011:

A. G. Sertillanges, from his venerable book The Intellectual Life: Its Spirit, Conditions, Methods:

Christianized humanity is made up of various personalities, no one of which can refuse to function without impoverishing the group and without depriving the eternal Christ of a part of his Kingdom. Christ reigns by unfolding Himself in men. Every life of one of His members is a characteristic moment of His duration; every individual man and Christian is an instance, incommunicable, unique, and therefore necessary, of the extension of the “spiritual body.” If you are designated as a light bearer, do not go and hide under the bushel the gleam or the flame expected from you in the house of the Father of all. Love truth and its fruits of life, for yourself and for others; devote to study and to the profitable use of study the best part of your time and your heart.

I’m just beginning this book, and hoping to get through it this week. Next week I begin the fourth course (Metaphysics) in my Franciscan University program. No small part of my reasoning for entering that program was to subject my thinking life to a guided discipline for the sake of deepening it through focus – as Sertillanges points out, a stream bounded by  narrow banks flows more impetuously – and this guide looks as if it might provide the knowledge of precisely the corrective I need at this point to tame my tendency to skim too lightly over the demands of systematic study, while relying too heavily on my (fading) abilities of recall. That’s long-hand for laziness.

A man’s self-revelation can only be realized in a sustained submission to the truth for its own sake, which is nothing more or less than an openness to God. But Sertillanges is here going a step further, in positioning the vocation to the pursuit of truth as being one of service, which echoes the point being made about the Church’s sacramental vocation by the writer of the Letter to the Hebrews in today’s first reading in the Mass:

Yet all these [Old Testament saints], though approved because of their faith, did not receive what had been promised. God had foreseen something better for us, so that without us they should not be made perfect. Hebrews 11:39-40 (NAB)

Updated WORDsearch Tweaks

Posted: Monday, January 31, 2011 (11:09 am), by John W Gillis


From the better-late-than-never department, I’ve updated my Overview of WORDsearch Bible Study software to account for version 9. I’ve also updated the customizations under the Tweaks tab: more color schemes, more Internet dictionary resources, and a minor re-work of my Bible Search Range Defaults file that works better with the new indexer engine in WS9. This can all be found here.

We have children because love overflows

Posted: Sunday, January 30, 2011 (8:55 pm), by John W Gillis


Quote of the Day for Sunday, January 30th, 2011:

Timothy Dalrymple, writing at Patheos.com, on Why We Have Children:

At the thought of fathering a daughter, waves of joy rolled through me. I loved my little girl long before I met her. I read her stories in the womb, sang to her, prayed for her. It wouldn’t matter what she looked like or what her personality was. She was mine—mine to nurture and protect, mine to train and guide, and mine to love with all my might.

We have children because love overflows. I believe as a Christian that I am created in the image of a God who is Love, a God whose love so desired an object that it brought us into being. Although the wisdom and power of love within us is clouded and twisted by sin, still the image of Love is there. We have children because love is essentially creative, and because our souls long for other souls we can love lavishly and forever.

I’ve been less than impressed with most of my infrequent visits over to the Patheos site, but this piece by Dalrymple really struck me. It struck me that, with all the noisome, tiresome tumult that the so-called culture wars generate, it really comes down to the gentle, magnificent truth that we have children because love overflows. This is a very personal essay that will surely vindicate the few minutes it will take to read it.

Privatizing Prisons?

Posted: Saturday, January 29, 2011 (11:24 pm), by John W Gillis


Jazz Shaw has a troubling post on the blog over at HotAir.com, dealing with a recent suggestion from Pennsylvania Auditor General Jack Wagner to freeze new prison construction funding in PA. As the Entitlements Chicken comes home to roost, states are likely to begin looking at their corrections systems for ways to save. Nothing wrong with that in theory, but I have a hard time seeing how the typical alignment of political squabbling will produce a good path forward. To wit, Shaw’s two-cent’s worth on available options:

Wagner is excluding the ranks of murderers, rapists and their ilk, as previous, sensible plans have done. And rather than some sort of catch and release scheme, he’s examining alternate options including half-way houses, electronic monitoring for home detention, and evening – weekend release programs (which free up beds) for the well behaved.

All of these have potential, and I hope he’s not too badly excoriated solely for political gain over this. But the one item which seems to have been left off the table is privatization. While such plans have hardly been problem free, some have shown a great deal of promise. Getting the prison system off the state government’s books entirely and turning it over to a for-profit organization which will be motivated to do the job in the most economically efficient manner possible should also be considered.

Let me be blunt: the notion of privatizing prisons is inane – and perhaps insane. Securing the public order is one of the few unquestionably legitimate functions of government, and that includes the administration of punishment for wrongdoers. In fact, in one of his more famous and widely-quoted passages, Saint Paul tells us in Romans 13:4 that it is a sacred duty of the state; that the ruling authority “is the servant of God to execute wrath on the wrongdoer.” Trading this duty for a price break is grossly irresponsible. Furthermore, it establishes a dehumanizing institution wherein human punishment – human degradation – is undertaken as a for-profit enterprise, which while not as completely evil as, say, the abortion industry, nonetheless flagrantly flouts decency’s law against the objectification of our fellow human beings, in ways more than a little reminiscent of slave trading. Yet, I fear this idea is likely to gain traction within certain circles.

Before this gets too far, I hope we can have a serious public discussion (ha!) about the meaning and purpose of punishment for crime. We seem to take the prison system as being essentially synonymous with the idea of a penal system, as if there aren’t any other serious alternatives except for options that could be bundled under the rubric of leniency – this despite the historical reality that the ubiquitous use of prison time  for punishing crime is relatively new. I realize the prison-focused model was implemented as a humanitarian alternative to older forms of punishment, but I’m not convinced prisons aren’t often very expensive means for completing the social alienation of men (and women) who are obviously already at least tending anti-social – further coarsening them, and facilitating and/or creating a criminal sub-culture that in turn facilitates permanent alienation from whatever virtue “straight” culture can manage to foster in its conforming members.

It’s also true that some people get their lives turned around in prison. But I suppose there are prisons and there are prisons, and again, there are prisoners and there are prisoners. For every prisoner that gets his life turned around doing time, how many become conformed to an anti-social norm that mitigates against their ever being prepared to function properly in virtuous society, and how is this related to the unmistakable and steady decline of virtue in an “outside” culture that lionizes moral transgression as a kind of counter-cultural bravery? At any rate, it should be clear enough that the actual consequences of the prison movement have not produced the results liberal society expected to achieve in its penal system.

Any serious conversation about this issue would require that civic leaders and other concerned parties understand the overall purpose of criminal punishment in American society; its intended goals from both a societal perspective and that of the individual offender; the relation of punishment to rehabilitative purposes in modern penality; the breadth of content of the actual practices of incarceration in America; and the effects of both actual and threatened incarceration on various elements of the population.

No small task that, but America has a ridiculously large prison population, and people are about to start arguing over whether or not we should turn its administration into a profitable business for someone – in order to expand that population even further, without interrupting tee times.

Modernity is simply the time of realized nihilism

Posted: Friday, January 28, 2011 (2:00 pm), by John W Gillis


Quote of the Day for Friday, January 28th, 2011:

David Bentley Hart, from the just released February 2011 volume of First Things, discussing Martin Heidegger’s reading of the centrality of nihilism in Western civilization’s cultural history and its philosophical tradition, in an article that appears to be available to non-subscribers on the website:

Modernity, for Heidegger, is simply the time of realized nihilism, the age in which the will to power has become the ground of all our values; as a consequence it is all but impossible for humanity to dwell in the world as anything other than its master. As a cultural reality it is the perilous situation of a people that has thoroughly—one might even say systematically—forgotten the mystery of being, or forgotten (as Heidegger would have it) the mystery of the difference between beings and being as such. Nihilism is a way of seeing the world that acknowledges no truth other than what the human intellect can impose on things, according to an excruciatingly limited calculus of utility, or of the barest mechanical laws of cause and effect. It is a “rationality” of the narrowest kind, so obsessed with what things are and how they might be used that it is no longer seized by wonder when it stands in the light of the dazzling truth that things are. It is a rationality that no longer knows how to hesitate before this greater mystery, or even to see that it is there, and thus is a rationality that cannot truly think.

I found this article to be a very useful exposition on the thought of Heidegger, a writer I’ve never had much success trying to read – in part because of the denseness of his writing, and perhaps more so than I’m completely comfortable admitting because of a personal revulsion against his well-known involvement with Nazism. But I’ve also lacked a broader understanding of what he was trying to get at, and this article sheds some light on that. I’m not sure I won’t still walk away from an encounter with Heidegger shaking my head in incomprehension, but perhaps I’ll give him another try.

An attack on the poor, who have been most helped by capitalism

Posted: Thursday, January 27, 2011 (10:58 pm), by John W Gillis


Quote of the Day for Thursday, January 27th, 2011:

Robert T. Miller, in February’s First Things, criticizing the continuing latent Marxism in the political economy of Alasdair MacIntyre’s thought, in an article entitled Waiting for St. Vladimir:

Capitalism efficiently delivers goods and services, but it is not a perfect system—far from it. To be sure, capitalism has costs of various kinds. It is a key insight of modern economics, however, that all solutions to a given problem have costs, and we delude ourselves if we think we can find a perfect (in the sense of costless) solution. Despite its costs, capitalism has raised up from poverty hundreds of millions of human beings, fed, housed, and clothed them vastly better than their ancestors, lengthened their lives and preserved them from disease—and all in ways that people living in early ages could not possibly have imagined. When people respond to the financial incentives capitalism creates, they often are not doing much to improve their souls, but the capitalist system has done more—much more—to improve the material conditions of mankind than all the corporal works of mercy performed by all the Christian saints throughout the ages. For this reason a foundational attack on capitalism is an attack on the material well-being of the human race and especially an attack on the poor, who have been most helped by capitalism.

MacIntyre is a giant of a moral philosopher, who has done great work in revitalizing the notion of Virtue Ethics, but as Miller – who admits a deep debt to MacIntyre in other areas – makes clear, MacIntyre has not disabused himself of his leftist misappropriation of the meaning of economic justice, even at this late stage in his life, and well after his conversion to Catholicism.

Most of the article is spent specifically addressing MacIntyre’s writing, but I thought the paragraph above was a beautifully concise explication of the major problem with the typical leftist jeremiad against capitalism – whether that comes from an explicitly Marxist critique, or from the kind of “soft-leftism” prevalent in what is confusedly called liberalism these days. One needn’t be blind to the real costs of capitalism in order to see its obvious benefits to the world, and if we manage to tear down the edifice of capitalism, we will not “progress” into a new era of endlessly flowing milk & honey for all, but revert to the widespread destitution and privations that dominated the pre-industrial era – and this after having destroyed the social hierarchies that made such living bearable by investing it with the meaning of belongingness.

People cannot claim a right to kill you simply because they will not recognize you as a person

Posted: Wednesday, January 26, 2011 (7:54 pm), by John W Gillis


Quote of the Day for Wednesday, January 26th, 2011:

Joe Carter, writing an “On the Square” column over at FirstThings.com, on Being a Person:

But should all human beings be considered persons? Historically, the answer has been a resounding “no.” Slaves, women, infants, Jews, and “foreigners” all share a common history of being denied legal or moral standing as persons, despite being recognized as humans. The judgment of recent generations, however, has without exception concluded that denying personhood to these members of the human family is a great moral evil. I have no doubt that future generations will judge ours just as harshly.

Yet while recognition of personhood is the foundation of certain positive rights, it should not be required for a basic negative right—the right not to be deprived of life without due process of law. In other words, people cannot claim a right to kill you simply because they will not recognize you as a person.

This is an interesting article from Carter, in which he throws down the gauntlet to a certain extent by trying to move the arguments for the rationalization of abortion away from language concerning personhood, and toward the more ontologically coherent matter of being. That being said, I don’t see why he is apparently ready to concede any kind of functional imperative to personhood, even if the legal fiction of corporate personhood involves that kind of reductionism. It seem to me that we shouldn’t have too much trouble distinguishing in a moral argument between a person as a spiritual reality on the one hand, and on the other a legal construct that is transparently meant to be understood as a person only analogously.

There can be no lasting prosperity without a moral foundation in law

Posted: Monday, January 24, 2011 (9:56 pm), by John W Gillis


Quote of the Day for Monday, January 24th, 2011:

Indiana Congressman Mike Pence addressing the rallying assembly this morning before beginning the annual Walk for Life in Washington DC:

We gather to mark the 38th anniversary of the worst Supreme Court decision since Dred Scott. And we gather today in the shadow of a new pro-life majority on Capitol Hill. And we will keep gathering until Roe v. Wade is sent to the ash heap of history where it belongs.

These are trying times in the life of this nation. Our economy is struggling and our national government is awash in a sea of debt. Amidst these struggles, some would have us focus our energies on jobs and spending.

We must not remain silent when great moral battles are being waged. Those who would have us ignore the battle being fought over life have forgotten the lessons of history. As in the days of a house divided, America’s darkest moments have come when economic arguments trumped moral principles.

A nation that will not stand for life will not stand for long. You know there can be no lasting prosperity without a moral foundation in law.

And as to focusing on spending, I agree. Let’s start by denying all federal funding for abortion at home and abroad. The largest abortion provider in America should not also be the largest recipient of federal funding under Title X. The time has come to deny any and all federal funding to Planned Parenthood of America.

Thank you for braving the cold one more time and saying to the heart of our national government, ‘We will fight on for life. We will fight on for the unborn and the brokenhearted.’

And we will fight on because we know, as Jefferson said, ‘God who gave us life gave us liberty…and God is just and his justice cannot sleep forever.’

And we know this: We will win this fight because the deepest desire of every mother and father is to protect their child, at any cost, even with the own lives and that truth cannot be erased.

The American people will make this right. We will restore the sanctity of life to the center of American law. Because every American knows in their heart, this is the greatest nation on earth because we acknowledge the God-given right to liberty, the pursuit of happiness and the unalienable right to life.

Yes, there was a huge, non-violent protest gathering for social justice in the nation’s capitol today. Who woulda thunk?

I like Pence, but he gets something very wrong here: Roe V. Wade was not the worst Supreme Court decision since Dred Scott: it far exceeds Dred Scott in evil, both in intent and in application.

It is only human to be exhilarated if one thinks one is riding on the crest of the future.

Posted: Saturday, January 22, 2011 (10:47 pm), by John W Gillis


Quote of the Day for Saturday, January 22nd, 2011:

Sociologist Peter L. Berger, concluding his 1970 book, A Rumor of Angels: Modern Society and the Rediscovery of the Supernatural:

I would like to emphasize once more that anyone who approaches religion with an interest in its possible truth, rather than in this or that aspect of its social manifestations, would do well to cultivate a measure of indifference in the matter of empirical prognoses. History brings out certain questions of truth, makes certain answers more or less accessible, constructs and disintegrates plausibility structures. But the historical  course of the question about transcendence cannot, of itself, answer the question. It is only human to be exhilarated if one thinks one is riding on the crest of the future. All too often, however, such exhilaration gives way to the sobering recognition that what looked like a mighty wave of history was only a marginal eddy in the stream of events. For the theologian, if not for the social scientist, I would therefore suggest a moratorium on the anxious query as to just who it is that has modernity by the short hair. Theology must begin and end with the question of truth.

I’m spending quite a bit of time lately pondering what went wrong in Western society during the 1960s – 1970s, especially as it relates to the breakdowns which the spirit of the age precipitated in the Catholic Church. It’s a complicated matter. Reading popular theologians of the period tends to put my stomach in knots, and Berger here captures much of the reason why: the politicization of even theology in an academic environment infatuated with modern ideas of history, in what Henri de Lubac, near the end of his Splendor of the Church, identified as “the most subversive temptation” within the Church: an anthropocentrism that loses sight of the transcendent goal of the Christian faith. Theology, indeed, must begin and end with the question of the truth, not with inquiries into fashionable notions of either “relevance,” “inevitability,” or social utility.

Of the increasingly common bad habit of local politicians to resort to cosmic sermonizing…

Posted: Friday, January 21, 2011 (8:40 pm), by John W Gillis


Quote of the Day for Friday, January 21st, 2011:

Victor David Hanson, writing yesterday for National Review Online, on when sermonizing on real or imagined global issues trumps the exercise of competence for local officials – or camouflages its absence:

Dupnik is a good example of the increasingly common bad habit of local politicians to resort to cosmic sermonizing when more mundane challenges go unaddressed. In Dupnik’s case, it is hard to monitor all the nuts like Loughner in the sheriff’s department files to ensure they don’t get guns and bullets and pop up at political events, but apparently far easier to deflect subsequent responsibility by sounding off on political issues.

I really didn’t intend to keep bringing up this Tucson fiasco, but Hanson makes some great points in this short article using this and other examples, and I love the “cosmic sermonizing” imagery – I just had to quote it.