Free Speech and the Peaceful Public Order

I arrived home from my sister Mary’s funeral Saturday evening, and saw that Arizona Congresswoman Gabrielle Giffords and several other people had been shot during some kind of meet-and-greet in her congressional district. I’d never heard of Giffords, but was discouraged that such a thing would happen – it’s hard enough just given our political process to get good people to run for public office, and it was of course a terrible tragedy for the people involved. It seemed to me that it had been a long time since something like that had happened.

As I read the AP story published on Boston.com, I began to get increasingly uncomfortable as the report progressively shifted from providing information about the tragedy and background on the people involved, to inserting accusatory innuendo aimed at various opponents of the Democrat Party and overall leftist political agenda: repeatedly finding a way to mention Sarah Palin by name in a setting suggestive of her being a menace to the lives of her political opponents; dredging up a reminder of a man who once threatened Nancy Pelosi over the telephone; dropping in a reference about a mad gunman from California the article tied to “conservatives” while simultaneously reporting that he wanted to “start a revolution” (note to moronic left-wing journalists: conservatives, by definition, are anti-revolutionary); pointing out that Giffords’ TEA Party-backed Republican opponent this past fall had fired a gun at a rally during the campaign; and suggesting in less-than-subtle language that this tragedy should be interpreted as the culminating denouement of “a highly charged political environment” that had hitherto not “reached the point of actual violence.”

I was, needless to say, dripping with disgust at the sleaziness of the journalism by the time I finished the story. Even the sketchy details in the earliest stories were enough to make it obvious that this was the handiwork of a deranged idiot, not an attempted political assassination. But the willingness of the leftist journalist class (and I quickly discerned that several other “mainstream” propaganda channels had picked up essentially the same meme) to immediately exploit the tragedy as an opportunity to try to score political points was just truly revealing – and infuriating.

Over the next several days, as we all know, we have seen an avalanche of contemptible opportunism from the leftists, as they’ve tried not only to pin the blame for the violence on the usual opposition scapegoats (Palin, Beck, Limbaugh, talk radio in general…), but have taken to self-reporting a mysterious hubbub of “concern” over “inflammatory political rhetoric:” an ailment that quite obviously knows no medicine except the silencing of such opposition.

And this new ethic of “civility” is being trumpeted by even some of the most screwball partisans in the leftist media! Even Keith Olbermann is in on the act! Keith Olbermann! This is the man who, on his April 23rd, 2008 “Countdown” show, back when Hilary Clinton was an opponent to Barack Obama for the Democrat nomination for U.S. President, and therefore a legitimate target for leftist bile under the ethics of the revolutionary order, wished on the air for “somebody who can take her into a room, and only he comes out," this on account of the "negativity, for which she is mostly responsible."

Negativity? Gee, sound familiar? This despicable clown all but called for someone to snuff Clinton out in order to save the narrative of the left’s favorite candidate from criticism, and the other left-wing loonies in the so-called “mainstream media” largely yawned and looked the other way. Three years later, he’s in the vanguard of a reactionary assault force intent on suppressing criticism of the leftist agenda by exploiting a personal and national tragedy to call for political speech censorship – or “an end to inflammatory rhetoric.” Priceless. You couldn’t sell fiction this corny.

The history of the leftists, from the Jacobins to the Bolsheviks to the Olbermanns, routinely resorts to characterizing criticism as “extremism” or “reactionaryism” in an attempt to marginalize and suppress it – a useful tactic when you can’t win the intellectual battle, and are stuck trying to sell a bagful of lies. Not only is this chicanery in and of itself, but in the American context, it is thoroughly disrespectful of the reality of what this country has managed to nurture as its political life.

Admittedly, being called a racist, or some other clever form of ”hater,” simply for opposing a puerile and idiotic political agenda, is frustrating (not to mention mendacious on the part of the accusers). On the other hand, for some reason, left-leaning people in this country resent being called socialists simply for trying to advance socialist ideas. And for some other reason, libertarians often want to be called conservatives, even though about the only thing they want to conserve is their bankrolls (and, I suppose, the U.S. Constitution, which is ironically an archetypical document of liberalism).

So while, yes, there are fissures in the political fabric of our society, they are fissures that run only from philosophy to rhetoric – and branding, or marketing. Political violence in the U.S. is virtually unheard of – unlike so many places in the world. Why is the media fixating on the Giffords shooting while giving short attention to those who died in the shooting – including a U.S. District Court Justice and a nine year-old? It may very well be in part because Giffords is a Democrat (the judge, on the other hand, was a G.H.W. Bush appointee), therefore facilitating the propagation of the above discussed agitprop, but I suspect is has more to do with the fact that elected officials are so rarely targeted for violence in the U.S. Even looking more broadly, I can’t recall any political violence in the U.S. in about 40 years, save a couple of abortionists who were assassinated in retribution for their death-dealing. People like Hinckley (and Loughner) are  lunatics, not partisans.

The idea of “overheated political rhetoric” fomenting violence in the USA is absurd – and worse than absurd: it is a dangerous threat to the country’s ability to retain the relatively peaceful political climate we enjoy. The left would like to suppress dissent, but that cannot be allowed to happen. The liberals who formed this country were so much wiser than their unfortunate French cousins precisely because they understood the value of political moderation, and the value of allowing political opposition secure standing.

Some of the people being lambasted by the leftists today for their “inflammatory rhetoric” do indeed go over the top sometimes, and the Ed Schultzes and Keith Olbermanns on the left are even worse; and we’d all be better off if political discourse was always more polite and more thoughtful; but that’s not the important point at all.

Our institution of free speech is crucially important to maintaining not just an environment ripe for good intellectual discourse, but, more importantly, the very requirement of a peaceful public order that is capable of solving its political differences at the ballot box, regardless of how much yelling and screaming precedes it. Only a fool would fail to recognize what a good that political freedom truly is for society.

Magi from the East

Since today is actually the great Feast of Epiphany – despite what the bishops say! – I thought I would celebrate it by posting a short essay I wrote several years ago on the first two chapters of Matthew’s Gospel – especially the Visit of the magi, which forms the central mode of our celebration of this feast in the Latin world.

Jesus’ genealogy is a little dicey, and Matthew makes an obvious point of it, recognizing among his ancestors the Canaanite Tamar, who tricked her father-in-law Judah into impregnating her while she posed as a prostitute; Rahab, a Canaanite prostitute of Jericho who assisted Joshua’s spies during the conquest; Ruth, not untoward in character, but nonetheless a Moabitess; and Bathsheba (by inference), the wife of a Hittite, who was taken by King David in highly dubious manner (and is not recorded as having objected).

This diversity seems to be often taken as a sign of the inclusion of the gentiles in the new covenant. However, the text places these women explicitly within the scope of the older covenants, and so is more of a commentary on the proper interpretation of the meaning of God’s people since the time of Abraham than it is a pointing toward something new happening at Bethlehem. It seems to me to defy logic to claim that the inclusion of these women in this genealogy of Jesus within the chosen people is somehow making the assertion that after Jesus, people like these women (who came before Jesus) can finally be counted among the chosen people!

The story of the Magi is another place where the gentile world tends to read itself into the story of God’s people in a breaking-in of new relationship made possible by the universal nature of the salvation offered in Jesus Christ, being a very distinct thing from the nationalistic and tribal salvation proposed by Judaism. However, I’m not convinced that this is Matthew’s intent.

Matthew undoubtedly sees the Messiah ultimately in universal terms, but it does not seem consistent with his story to place gentiles as the first to recognize and offer homage to the King of the Jews. In Mt 10.5-24, Jesus sends his disciples out, but only to the house of Israel “Do not go into pagan territory or enter a Samaritan town.” (Mt 10.5). It is only after his resurrection that Jesus sends the remaining disciples out to “make disciples of all nations” (Mt 28.19). As Paul also ceaselessly observed, the Gospel was to go first to the Jews, and then to the gentiles. Can we really be so certain that Matthew is telling us that the good news of the birth of the messiah came first to gentiles?

The Magi came “from the east” (Mt 2.1), but that is precisely to where both Judah and Israel had been exiled, hundreds of years earlier. Although Matthew makes no mention of it, it seems perfectly reasonable to suppose that these Magi were the descendants of either exiled Jews or Israelites. We tend to project a “We Three Kings of Orient Are” view of these people because of later nativity traditions, but the Bible has them as magi, a term with strong religious connotations that would have referred to people who played roles ostensibly similar to the role of the prophet in Israelite religion, but who used divination and magical arts to “obtain” the divine word – in stark contrast to Yahwistic practices. Yet, according to the Biblical text, they use their astronomical/astrological arts to perceive the birth of Christ.

The term Magi, or a derivative, is used in the New Testament to refer to two other people: Elymas Bar-Jesus in Acts 13:6-11 & Simon Magus in Acts 8:9-24. Elymas was a Jew, and Simon a Samaritan, and so quite possibly at least of mixed Israelite descent. These passages are of great help in understanding what kind of people Matthew is referring to, even putting aside the question of their racial origin. I fail to see the theological significance of making such practitioners the primary heralds of the nativity of the Son of God if indeed they are simply pagan magicians. But if they are Israelites, then we can see in the passage a foretaste of the fulfilling of the messianic promise.

While the messianic promise certainly seemed to involve the nations, at least in a subservient role, it was primarily about the restoration of Israel, of sons that shall “come from afar” (Isa 60.4), and of the final turning toward God of Israel. The “gifts” that the magi offered to Jesus have long been associated in Christian tradition with his ministry of priest, prophet and king, but these things were also perhaps part of the common stock-in-trade of the professional magi. Myrrh ink, for instance, was used to write magical charms, as I understand it. Seen as “tools of the trade,” these offerings can be understood not so much as gifts of homage, but as a declaration of disassociation from former practices. They acknowledged Jesus as Lord and threw away, or offered up as it were, their magic and astrology. They repented, and returned to YHWH through the coming of the Messiah. Now, that makes theological sense!

We know there were many Jews who had stayed behind “in the East” – in Babylon – or who migrated to Persia after Cyrus. And there were, of course, the Israelites, who vanished as a people in those very regions, but who surely survived as occupants in the land. I wonder if it was to a group of one of these peoples that the Lord spoke to in a dream (Mt 2:12), after their repentance.

The point of all this is to argue against a common perception that Matthew’s inclusion of the non-Israelites in the genealogy, as well as his placing of the magi at the nativity seen, can be used to justify an interpretation of his Gospel that has Matthew recording the gentiles shouldering in on the Jews, or even pushing them out of the picture altogether. Reading the entire gospel – especially in Matthew’s extensive use of allusions to the Hebrew Scriptures and claims of their prophetic fulfillment – simply does not support such a view. Rather, Matthew’s purpose was to demonstrate that the advent of Jesus would signal the restoration of Israel through a spiritual rebirth, by means of repentance and adherence to Torah (even if a radical, interiorized adherence), in the process creating a community of “sons of God” to bring the (universal) salvation forth from the Cross to “all nations.”

Regardless of Matthew’s genuine concern for the Gentiles, I think we can see that his primary positioning of Jesus is as a Torah teacher, within the tradition of the Hebrew Prophets, i.e., as one calling for the reformation of the life of the community in conformity to a genuine understanding of Torah, as opposed to a meaningless ritualistic or legalistic perversion of it. And no other gospel writer comes close to displaying Matthew’s concern for defining Jesus as the son of David, right from the first verse. This is very much the Jewish Messiah.

Understanding these magi as gentile, unfortunately, finds the Gospel, in a very real sense, moving from the Gentiles to the Jews, which does not seem to me to be at all consistent with the overall Biblical witness (to which this writer is so sensitive). This gospel states very strongly that salvation comes through true fulfillment of Torah (cf. Mat 5:17f; 7:21; 15:3; 19:17 etc.), not through the circumventing or “abolishing” of it. It is achieved through faith, yes, but that faith is strictly manifested in fulfillment of God’s will (cf. Mat 12:50), which finds its perfection in the Passion of Christ. It looks to these eyes that the inclusion of the Gentiles in the plan of salvation is effected at Golgotha, not Bethlehem (cf. Mat 10:5-6, 28:19-20).

I can’t image that socialists are very good chess players.

Quote of the Day for Thursday, January 6th, 2011:

Some pseudo-anonymous commenter calling him/her/it-self “rabbit,” commenting on David Thompson’s blog, on a post about an article written by an English genius who is advocating what is for all intents and purposes the public annexation of spare bedrooms in “under-occupied” English houses:

I can’t image that socialists are very good chess players. They can never seem to see more than one move ahead.

Priceless. Don’t even ask me how I ended up reading that post – never mind the comments – but this comment is priceless, because it is so true.

Revitalizing Catholic Education?

On this feast day of Saint John Neuman, the great champion of Catholic education in America, I want to give a shout-out to St. Jerome’s Catholic Classical School in Hyattsville, Maryland. This school, like so many other modern Catholic parochial schools, was facing almost certain closing not long ago. A recent article from insidecatholic.com tells the story of what happened after the archdiocesan consultation at the parish in consideration of the school’s future:

Multiple parishioners approached [school principal] Donoghue and [pastor] Father Stack, arguing that what the parish needed was a more rigorous curriculum and authentic Catholic spirit. One of the loudest of these voices was that of Michael Hanby, a professor at the John Paul II Institute for Studies on Marriage and Family. Hanby had lately been introduced to a local homeschooling community’s miniature school, known as the Crittenden Academy, which had inspired him to write an essay describing his philosophy on the subject. That November evening, attending the consultation and listening to the parish’s presentation, he recalls thinking, "I’m not sure that the school they just described is really worth saving."

Following the meeting, Hanby sent a letter saying as much to Father Stack, including a copy of his essay on education and emphasizing that "a wonderful birthright [was] being denied" the children of the community. Students needed, he argued, "to love thinking and to have something noble to think about," but Catholic schools had instead "drifted toward a public school model." His essay, Donoghue recalls, presented "a good analysis of where Catholic education had gotten off track," and she was impressed with its proposed remedies.

The parish had the sense to abandon the sterile and futile public school framework for their school, and go back to the future to adopt a classical model of education for K-8. The apparent result has been a vibrant, successful school which incorporates the reality of God in Christ into the fabric of life, overcoming the bizarre dissociation modernity imposes between creation and Creator by treating “religion” as if it were one among several more interesting “subjects” occupying compartments in the life of the analyzed self.

Truth be told, I’ve been disappointed with my experience with my local parochial school, Saint Paul’s in Wellesley, because it has long struck me as being not a whole lot more than a public school with a Catholic veneer – such as First Friday Masses, and “religion” classes daily, instead of weekly CCD fiascos – errr, classes. I know there are other important differences – mostly things that one happily won’t find at Saint Paul’s, plus an overall vastly higher level of behavior from the children – but there’s still so many arrows left in the quiver. What Saint Jerome’s is doing, I truly hope represents the beginnings of a broad revitalization of Catholic education in the US:

The curriculum emphasizes the conviction that human culture expresses the natural desire for God, and that Christianity is therefore historically and culturally decisive. Curriculum committee member Rebecca Teti says, "Jesus Christ is the Lord of history, and God is the author of truth, beauty, and goodness. We wanted kids to see their unity, their connectedness to all people, and the goodness [Catholic] culture has brought to history."

Hanby adds, "Christ cannot ultimately be the center of students’ lives if He is not at the center of history and existence and if He does not satisfy the longings implanted in them. The public-school-education-plus-religion-class model ends up reinforcing the impression that religion has little to do with real life. We wanted to overcome the separation of faith and life by showing how profoundly Christ and the Church have affected history and culture — and by giving students something better to love."

Wait, it’s my kids

A few days before Christmas, I was coming home late after being out attending to some delicate family matters, and I stopped at my favorite local Chinese restaurant for some food to bring home for supper. After placing my order with the manager, I decided to sit at the bar and wait for my order.

There were two young professional women, perhaps into their early thirties, sitting in conversation near the south end of the small bar, so I walked to the north end, sat down on the corner where I’d have a view of the door leading to the kitchen, and ordered myself a beer.

After several minutes, a cell phone began to go off raucously, and one of the women turned, reached into her bag, and eyeballed the noisy phone. She glanced at her friend, and said: “Wait, it’s my kids…”

“Hi buddy… uh-huh… I’ll be home at like 9:40. I know… I know… Is Dad home? Probably not, huh… OK…Listen, it’s only 40 minutes… it’s really only 37 minutes… Is Sarah in bed yet? Good. You be in bed by 9:30, OK? I know… I know… look, it’s only 36 minutes now. You be a good boy now; I gotta go. See you soon.”

As they refreshed their cocktails, the women rekindled their conversation, now loudly enough that I couldn’t but hear them in the otherwise quiet room. The second woman, who had had her back to me, turned toward the bar to stir her drink, so I could now see her in profile. She was heavily made-up, wearing silly and ostentatious jewelry, and an expensive-looking blouse that fit like a nice driving glove should. She held her drink between both hands on the bar, and delved back into a saga already half-told:

“He was telling me about all the things I used to do to piss him off, like ‘All those things I  did in my room’… and I’m like ‘What things?’ He goes, ‘Like how it was all black, and how I was doing that witchcraft and stuff’…”

The first woman – the one with the attention-seeking cell phone and interrupting children – snorted, and quipped:

“So, did you like tell him that this is the 2010s? Get real…”

“Can I brag for a minute? That was my son Toby, you know? The big fella brought home his first real report card yesterday. He had two A’s, 4 or 5 B’s, and 2 C’s. And the C’s were, like, not even fair. I was so proud of him. He works unbelievably hard, especially for a little guy. And his father is, like, No. Help. At. All!”

I spotted the manager coming out of the kitchen holding my dinner, so I quickly drained what was left of my beer, pushed a tip toward the bartender and thanked him, and intercepted the manager as he came around the corner of the front desk.

As I took the food and turned toward the door, I glanced back at the women at the bar, shook my head slightly in sorrow, and counted my blessings. And then I said a prayer for Toby and Sarah. I suppose I also should have said a prayer for those two young women, and the one’s husband, and the other’s father. But at the time, I just couldn’t see past the kids. Thank God for his grace in my life…

Mobilizing Useful Idiots Around the World to Take Up the Cause

Quote of the Day for Wednesday, January 5th, 2011:

Stephen Kinzer, writing in The Guardian on December 31, on the professional Human Rights movement’s loss of direction since its emergence some 40 years ago or so:

The actions of human rights do-gooders is craziest in Darfur, where they show themselves not only dangerously naive but also unwilling to learn lessons from their past misjudgments. By their well-intentioned activism, they have given murderous rebel militias – not only in Darfur but around the world – the idea that even if they have no hope of military victory, they can mobilise useful idiots around the world to take up their cause, and thereby win in the court of public opinion what they cannot win on the battlefield.

This is an interesting article, and one that is commendable at the very least for its ability to infuriate both America-hating lefties, and pro-Western gunboat diplomatists of either military or cultural ilk.

Although Kinzer treads dangerously close to broadly condemning human rights interventions as inherently neo-imperialist, he makes some great points about the narcissism (my term, not his) of the human rights movement, and the extent to which its self-important nobility can be – and are – played as tools by some of the world’s worst characters.

I’m not sure if the movement has changed as much as Kinzer thinks it has, or if he has simply outgrown it. I asked myself the same question several years ago, when the shiny “Save Darfur” posters started appearing on the lawns of the guilt-ridden wealthy in the snazzy suburbs I spend my days in, and I knew instinctively that I could no more trust the hand-wringing advocates for “justice” in that conflict than I could trust the hand-wringing advocates for sillier and sillier global warming solutions in humanity’s last great battle for land to live upon!

This is not to say that there aren’t real problems in the world, which call for solidarity, and even military intervention. But identifying problems, and understanding problems well enough to construct useful treatments, are very distinct matters. Kinzer identifies the problem as a deficient definition of human rights, and suggests a hierarchy of rights to clarify priorities. I don’t disagree on either count, but would place the root of that deficiency in a widespread refusal to recognize the origins of human rights in our Creator God.

Human rights are a Western construct? Well, yes and no. They are a product of Western civilization, because they are practical outgrowths of the Judeo/Christian theology that forms the foundation of Western civilization. Stripped of their roots – that is, stripped of their true meaning – they surely can become fodder for fools, as well as anything else can.

The only treasure that the Church really has to offer

Quote of the Day for Tuesday, January 4th. 2011:

Rev. Thomas G. Guarino, of Seton Hall University, in an article at FirstThings.com entitled The Priesthood and Justice, reflecting on the U.S. bishops’ handling of priests accused of sexual misconduct, in the wake of the dismissal from the priesthood of a 73 year-old monsignor in the Archdiocese of New York at the end of last year:

Various actions taken against accused priests suggest that current policies are straining the theology of the priesthood. This may have the short-term advantage of preventing litigants from storming the Church door. It may keep the media at bay for the moment—a media that, in any case, will always find the Church a stumbling block because of her insistence on the incomparable truth she bears. But such actions are also having the disastrous effect of eroding Catholic doctrine, the only treasure that the Church really has to offer.

This might be an unpopular stance, but it is one that needs to be taken. I know that I was rather stunned when the so called “Dallas Charter” was published in 2002, with the bishops adopting a zero-tolerance policy. I had considered draconian zero-tolerance stands – in general – to be the work of small minds seeking cheap political points in easy answers, and could hardly believe that the USCCB was falling into that trap. I understand its appeal, but as Guarino points out in this short article, it is thoroughly contrary to a Gospel ethic, and I was comforted at the time to know that such intellectual giants of the Catholic world as Richard John Neuhaus and Avery Cardinal Dulles shared the deep unease of this poor sinner.

Nonetheless, the policy has stood for almost a decade, and the treatment of offending priests continues to serve as a lightning rod issue for all kinds of anger – not much of it rational – while the Church finds itself without a teaching voice in the matter on account of its own indulgence in easy answers. It’s as if Docetism, suppressed in so ugly a manner, is finally wreaking its revenge in damaging the Church’s theology of the priesthood.

All the while, the masses fulminate with rage against the Church and those priests caught rightly or wrongly in the crosshairs, every time another old story surfaces. Not all those who fulminate hate the Church, but many of them do, and I am amazed at the consistency with which they demand the dismissal of the accused from the priesthood – “defrocking” seeming to be the almost universal term of choice in the English-speaking world, with its fricative and plosive combination ostensibly serving some cathartic end. Yet, they largely have no clue what any of it means!

Never mind that from a practical perspective, letting obviously sick and unsupervised men loose on society  by washing its hands of them is about the most irresponsible thing the Church can do – the Church is probably the best-equipped institution on the world for finding a safe and constructive place for them to live out their lives. More importantly, a Church that is ready to throw its own to the curb seems to me to have lost, in some important manner, its own sense of its identity as the sacrament of Christ in the world. And then there’s the whole matter of what Holy Orders means in the first place…

Frum’s Dismissal of Libertarian Genealogy

Every now and then, the political blogosphere gets itself excited over the precise parameters of the relationship between contemporary Libertarianism and the worldview of the American founding fathers. David Frum has recently contributed a perspective on the question that I think is generally quite good in its analysis, through which he essentially concludes that the question is silly.  It is.

It’s not that I agree entirely with Frum throughout his argument – I don’t – but the article is worth reading for the sake of considering a corrective to the claims of libertarians to possess a pure liberalism (which they prefer to call conservatism!). In terms of understanding the character of contemporary Libertarianism, I think Frum is on the right track particularly when he notes that it entails a worldview born on the playgrounds of the wealthy:

Libertarianism is very much a movement of post-1945 affluent society America, a society that has developed birth control and drug rehab, antibiotics and antidepressants. We are a society abounding in second chances. 18th century America was a society in which a personal misstep could easily lead to premature and unpleasant death. Self-actualization through self-expression was a concept not imaginable until GDP per capita rose many, many thousands of dollars higher than the level prevailing in 1776.

Our whole society shares this stupidity

Quote of the Day for January 3rd, 2011:

John Sommerville, from an article in the October 1991 issue of First Things, entitled: Why the News Makes Us Dumb

The News can’t be fixed. There is something about daily publication, all by itself, that distorts reality. That is why the addiction to News that so many of us share has brought on a kind of stupidity. Our whole society shares this stupidity, and so we have a hard time recognizing it.

Catching up on some blog reading I missed last week, I noticed that Joe Carter had penned a piece at FirstThings.com on one of my favorite subjects to grouse about: how the Daily News Product industry dominates our culture, and infests it with rampant stupidity. Carter quoted a different passage in this 20 year-old article from Sommerville, which happily appears to be a free article in the First Things on-line archive. According to Carter, this essay was later fleshed out into a book by Sommerville, which I see via Amazon is a rather short one (155 pgs.) published by IVP in 1999, called How the News Makes Us Dumb: The Death of Wisdom in an Information Society. It never ceases to amaze me how many people think the schlock marketed to them as "news" makes them somehow more knowledgeable about the world around them.

God Did Not Make Us to Remain Within the Limits of Nature

Quote of the Day for January 2nd, 2011:

Henri De Lubac, writing on the nature of the Church, in The Splendor of the Church, p. 237 in the 1999 Ignatius edition:

God did not make us “to remain within the limits of nature” or for the fulfilling of a solitary destiny; on the contrary, he made us to be brought together into the heart of the life of the Trinity. Christ offered himself in sacrifice so that we might be one in that unity of the divine Persons (Jn 17:19-23). That is to be the “recapitulation”, “regeneration”, and “consummation” of all things, and anything outside that which exerts a pull over us is a thing of deception (Jn 17:23; 1Cor 15:28). But there is a place where this gathering  together of all things in the Trinity begins in this world; “a family of God”, a mysterious extension of the Trinity in time, which not only prepares us for this life of union and gives us a sure guarantee of it (Eph 2:19; 1Tim 3:15; 1Pet 4:17), but also makes us participate in it already.

As the new year begins in the waning of the Christmas season, it is good to recall just what the Incarnation was willed by God to effect: the “consummation” of all things in the very life of God. And it is equally important to recall that it is through the agency of the Church that this transformation – this “theosis,” or divinization of created man – is willed by God to be effected in history. Let that mind-boggling truth be a daily reflection for the new year…