The Other “Scandal” in the Vatican

Eamonn Clark

I was speaking with some confreres a few months ago right around the Youth Synod about a problem most have not realized exists. Do you remember the Youth Synod? How relevant has its work been to your life? Do you recall a single point from the final document? My guess is that you remember it happened, that it did almost nothing but cause concern, and it produced a rather milquetoast exhortation that was probably more or less written before the meeting happened anyway. Okay, fine. That in itself is problematic, but that’s not my point here.

Years ago, we had the Extraordinary Synod on the Family, followed by the Ordinary Synod on the Family. I won’t rehearse the issues there, but it is indisputable that we did indeed have these meetings here in Rome. Okay, fine.

We have another big meeting coming up in two days. (By the way, lower your expectations for that…) There are supposed to be presidents of Bishops’ Conferences from all over the world, plus some other folks from various locales, about 190 people in total officially attending. Okay. Fine.

Here is the big question. How much do these meetings cost?

For this meeting, if we more than generously assume that only 100 people are coming in from outside of Italy for 4 nights, where does that leave us with expenses for travel, room, and board?

Let’s just do the math for travel, and only for those officially attending (not counting any assistants inevitably brought along). A conservative estimate of the average round-trip ticket to Rome for the people showing up would be something like $1,000 in economy class, non-direct. My suspicion is that most bishops want to fly direct if possible, and in business class (arguably justifiable for many older guys, or for the ease of getting work done on the plane). But even giving the BOTD here, we have already spent $100,000. Just to show up and get home. Then 4 days of room and board and who knows what else (rental cars, extra nights, more travel, whatever). Then there’s all the work to prepare the meeting – the planning of the agenda, writing the press releases, getting the venue set up, communicating with attendees beforehand, etc. Let’s be extremely generous and say that the entire thing costs $500,000. (Which I think is a comical estimation – it’s probably deep into the millions.) What will primarily be happening at this abuse summit is listening to a few talks, some group conversations, and then a penitential liturgy with the Holy Father at the end.

The talks may be worth listening to. The group conversations may be worth having (although breaking them into “language groups” seems to encourage ideological incest, but, unfortunately, Latin has been lost, so we are pretty much stuck with this model). The penitential liturgy will surely be poignant.

But is it worth $500,000+ to have everyone there in person? Is it worth leaving the diocese for almost a week at minimum? Is it really worth the time, the money, the effort?

It might have been worth it a few decades ago. Today, there is not really an excuse. There is this new thing, called the internet, which can be used to communicate with many people very cheaply and quickly.

For those of you who don’t know, it’s a series of tubes.

Now, I live in Rome, and I know how slowly things move. I have no delusions that this model going to change any time soon. But it could and should change eventually, and change starts by pointing out the problem and a possible way forward. It is just ridiculous to be spending hundreds of thousands or even millions of dollars on these meetings when they could be done almost for free, and much more quickly at that, with a bit of tech-savvy engineering.

Of course, there are elements to a boots-on-the-ground meeting which are desirable. I’m not suggesting that it is never appropriate to come over in person, or that it isn’t important to be celebrating a liturgy in person with the Holy Father, or what have you. I am suggesting that we are seeing in the Holy See a decadent model of communication occasioned by an adaption to the availability of commercial travel without tempering it by an adaption to the availability of digital communications. We are not in 1875 anymore, it is true… We can fly to Rome and back without much trouble. But we are not in 1975 anymore either – we can have a lot of meetings online without much trouble.

Is there nothing better to do with that money, time, and energy?

St. Isidore, patron saint of the internet, pray for us.

Fake News, Real Vices: A Quick Take on CovCath

Eamonn Clark

On October 18th, 1925, Greece invaded Bulgaria. This event led to the death of nearly 200 people, including many civilians… But that’s not the whole story.

This November, the 100th anniversary will come of a treaty signed in my old neighborhood of Neuilly-sur-Seine, which attempted to resolve some geographical disputes in the Balkan region after World War I. Suffice to say that it remained a point of contention, and a dispute between Greece and Bulgaria over the control of Macedonia and Thrace carried on. About six years later, a young Greek soldier stationed near the edge of Bulgarian territory ran into a clearing in a little mountain pass, perhaps totally unaware that he had even crossed the border. He had no intention of attacking anyone or taking any land – he was chasing his dog, which had run away from him. Bulgarian sentinels quickly determined it was a Greek invasion and shot him dead. The aftermath was several days of open violent conflict around the border. Thus is the event called the “War of the Stray Dog.”

While this narrative is somewhat disputed, whatever the case, after the League of Nations intervened it was admitted by Bulgaria that the whole conflict had been caused by a misunderstanding.

We seem to have just finished our own version of the War of the Stray Dog today. There was political tension (Left vs. Right), a border crossed (perceived mistreatment of a member of an historically oppressed group), a uniform (MAGA hat), an innocent misunderstanding (trying not to be provoked), and a catastrophic aftermath (nation-wide condemnation, death threats, etc.).

Calling out moral failures in this hurricane of off-the-rails virtue-signaling is like shooting fish in a barrel. So I won’t bother – you’ve no doubt read the headlines about Lefty journalists and celebrities calling for violence against these kids, and about the bishops and dioceses who trusted the mainstream media’s narrative and piled on. I just want to point out a few things.

  1. It might not have been better if the kid had walked away. The optics could have even been worse – it might look even more racist to turn your back on a Native American, right? So there was no winning.
  2. High-school kids are not typically models of serenity and prudence. Period. Ask anyone who works in secondary education or has teenage kids. So even if there were excesses or missteps, it seems beyond unfair to hold 16-year-old kids to a standard of foresight and self-control more proper to a 4-star general.
  3. If it can happen to them, it can happen to you and yours. So look out.
  4. “Officially” condemning people is unwise unless it’s your job to do so. I am thinking especially of several ecclesiastical persons/institutions who had no direct business with either the kids or the March for Life. Why is it necessary to comment at all? Are there not problems in your own house to attend to without jumping on the virtue-signal bandwagon?
  5. Every year now, for some time, when the secular media begrudgingly mentions the March for Life in passing, they will not mention the staggering numbers (500k+), the positive atmosphere, or the salient points of main speakers… They will dig up old footage of a high school kid in a MAGA hat and a Native American with a drum and talk about “angry conservatives” and “Trumpian politics” and “counter protesters.” Thankfully, that’s a sign of desperation which I think most reasonable people on the fence will see through.

I think this incident may have popped the media balloon. Time will tell.

St. Francis de Sales, patron saint of journalists, pray for us.

Seven False Messiahs – Which one do you believe in too much?

Eamonn Clark

The little writing I have been able to do outside of normal work has recently been quite fruitful. Allow me to share a schema which identifies seven false messianic paradigms (or expectations of what the Christ is supposed to be or do)… We all gravitate toward one or more of these, and it is the task of the Gift of Understanding to correct these errors (crushing our little mental idols of God), leading us toward the truth rather than imitations of it.

The Messiah is not primarily about any of the following things: politics, rubrics, therapeutics, economics, theatrics, academics, or aesthetics. He is concerned with each, but only halfheartedly, as it were. One can easily identify an “antichristic” figure who would fulfill each of the seven the way we are inclined to desire… But we are getting ahead of ourselves.

Politics – This is the paradigm which dominates the Gospels, and its zenith is found in Peter. The Messiah will throw off Roman rule and usher in an age of peace in Israel, and there will be a big Jewish party in Jerusalem. When Peter tells Jesus he is ready to die for Him, he really means it: he will die for this cause which he has fallaciously projected onto Jesus. When he discovers in the Garden of Gethsemane that the political Messiah is not Jesus, his whole world of hopes and dreams collapses – this is not the Messiah Peter signed up for. It is also not a Messiah which can be legitimately invoked to sanction any prudential legislation which a state might have to produce. The things that are God’s are God’s, the things that are Caesar’s are Caesar’s. The Christ does not deign to sanction public policy which exceeds the boundaries of the Ten Commandments – it is beneath Him.

Rubrics – The Pharisees will immediately come to mind with this word, “rubrics.” This is correct, but it is not sufficient… The thought that the Messiah is supposed to keep everyone in line extends beyond the Torah, written and oral, and into normal human behavior as well. Why does God allow people to do evil things? How can grace come through wicked ministers? Isn’t this what the Messiah is supposed to fix? No, no it is not. The Messiah is not these people, after all, and His glory is behind the cloud.

Therapeutics – The encounter with the rich young man is one example of a search for a Therapist-Messiah. Those who merely want the Christ to affirm them rather than challenge them are falling prey to this trap. The Messiah has not come to bring peace, but a sword. The world of discipleship is not a “safe space,” it is a continual high-stakes battle against sin and self-confrontation for the sake of deeper conversion of heart. “Spiritual but not religious” is the apex of this calamitous paradigm.

Economics – The crowds are like the Devil… They want the Messiah to turn stones into bread. The feeding of the 5,000 prompted the crowd to try to take Jesus away to make Him their king (John 6: 15). They are hoping for an endless Divine buffet, not of the Bread from Heaven, but of literal bread. It turns out that the Divine medical clinic was not in the cards either, though such arrangements would certainly have improved the temporal quality of life of, well, everyone. But civic works, as nice as they are, are not what the Christ has come for.

Theatrics – We’ve had the bread, so what about the circuses? Again like the Devil, the crowds always want a show. They want signs… meaning spectacular outward manifestations of Divine power. But this didn’t work for their forefathers in the Desert, and it will not work for them either, for miracles not only aren’t the point of the Messiah, they do not even of themselves suffice to create faith.

Academics – Those who regularly pray the Office of Readings might recall St. Francis Xavier’s scathing critique of the scholars in Paris… Surely, to turn the Christ into a mere object of study and intrigue is a deadly error. We might think of Herod as a prototype, who loved to listen to John the Baptist, but would not repent, and who longed to see Jesus for some time out of curiosity (which plugs into theatrics as well). The Messiah has not come simply to be an interesting point of debate, He has come for something greater. To reduce faith to study and learning is, therefore, a colossal error. Faith is the result of grace.

Aesthetics – Finally, we have a kind of catch-all error. In general, the Messiah has not come to create a certain kind of experience of God. “Stop holding on to me,” the Risen Lord tells the Magdalene… The Kingdom is not of this world, it is of eternity and consists in grace – it is a silent and invisible reality, at least for now. No fire or storm or earthquake is necessary. While we might point to some ancient errors and movements as examples of aesthetic errors, surely we can acknowledge some in our own day, such as certain attitudes which can surround the liturgy (with both libs and trads) or spiritual growth in general, such as I have discussed elsewhere. The Messiah is not about creating certain feelings or experiences, nice as those may be.

More false paradigms could possibly be added, though these will suffice for today. It is also a worthy endeavor to explore various combinations of these errors to see what kind of behavior and mindset they cause when working in tandem, such as with so-called “moralistic therapeutic deism“… But I will leave that to you the reader to do for yourself.

What, then, is the Messiah really about? In what does “messianics” really consist? Well, it is partially concerned with the 7 things above… But only indirectly. Christ is concerned with economics, for example, but it is not the primary mission. He is really concerned with how people relate with laws and protocol, but again, that is not the fundamental point.

The Messiah is Revelator and Redeemer. He gives us doctrine ordered to salvation, and then He actually offers us that salvation through Himself. All other activities of the Christ center around and are ordered to revelation and redemption – showing the way to God, or helping us to walk it. That road is narrow, but its gatekeeper is the real Christ… The wide road has a different gatekeeper, who also is concerned with politics, economics, and so on, albeit in a direct and fundamental way – it is the Devil, or the antichrist, wherein we see fine temporal “leadership,” but a terrible eternal friend.

A Radical Suggestion for the Roman Curia

Eamonn Clark

If you didn’t know, there is an ongoing breakdown in American comedy. It is increasingly censorious, politically biased, and generally unfunny. The most recent high profile example is the as-yet-unresolved Oscars hosting debacle… A very long list could be made of such things in the past few years, but the current content of late-night shows speaks for itself. Here’s a great interview on the subject (mild language warning):

Also, if you didn’t know, the papal court used to have a full-time comedian, or jester (a bit more than just a joke-teller), just like many other royal courts. Shortly after his election, Pope St. Pius V, of happy memory, suppressed the office of the papal court jester. Note that he did not just go find a less outlandish, less challenging, and less funny jester, but he removed the office. He had his reasons, and knowing Pius V, they were good reasons… The court has serious business to attend to, and also, having a jester makes the court look very much like a secular king’s court, which could be scandalous.

As everyone knows, jesters are to make people laugh (among other things). In doing so, they provide a little levity amidst the tension – no doubt needed these days in the Roman curia. But humor-based laughter is an overflow of the rational faculties into the senses based on some kind of dissonance being pointed to… In other words, the most important function of the jester (or comedian) is to say what everyone is thinking but nobody else will say because they are afraid to – or are perhaps unaware of the absurdity of some set of contradictory realities. He is supposed to cut right to the heart of the issue, albeit in a roundabout way that shows the ridiculousness of it all. How useful would this be today…

The jester is fundamentally a truth-teller. And to fire a jester for a biting joke would only make the joke all the more powerful… After the pope himself, nobody’s speech is more protected than the jester’s. He can say what needs to be said, and nobody can punish him without making himself look like the real fool.

453 years is enough seriousness. Ease the tension. Tell the truth. Get a jester.

Why the CDF’s latest document on hysterectomy is CORRECT

Eamonn Clark

It just came to my attention this evening that the CDF has issued a response to a dubium about special cases of hysterectomy. It will likely be a controversial document. Unfortunately, the current milieu in the curia has led to a general distrust of “official theology.” But despite the seeming laxity of the response, to me it seems correct.

HERE is the document, and HERE is the 1993 document it makes reference to.

Here is my first go at a written breakdown of the issue of the removal of a gravid uterus rendered permanently incapable of sustaining pregnancy to the point of fetal viability. If it seems a little rushed, it’s because it is a little rushed. Apologies in advance. And if you see that I’m missing something major, let me know in the comments. (But despite the current climate in moral theology, we should still gently err on the side of going along with the CDF, lest we fall into sinful temerity.)

First point: gestation is not part of the procreative faculty. The document does seem to use this language at one point (“no longer suitable for procreation”), but it is easy to explain this as an indirect or qualified use of the expression. There is no magisterial document teaching about this precise point about which I am aware, but it seems quite plain that procreation is the act of bringing a human being into existence through the reproductive organs. The object of gestation is a human being so conceived. Therefore, procreation occurs prior to gestation in the womb. (This also has ramifications for the licit treatment of frozen embryos, but we will not get into that debate here.) The procedure is aimed at the womb precisely insofar as it is an organ of gestation.

Second point: the subjective psychology of the act of hysterectomy has a definitive moral significance in this case. What one really desires to achieve by the action matters, and so provided that the principle of totality is respected (meaning a sum good is done to the human being), doing material damage, even directly causing the corruption of an organ that is part of a faculty one foresees using in some capacity later, is admissible, so long as the corruption of the faculty itself is not intended as such and no greater evil is occasioned outside of that substance (viz. the person being operated on).

Third and most important point: the procedure does sterilize the woman, but it is actually a choice in favor of preventing vain gestation rather than in favor of sterilization. If the sterility of this same woman is presumed upon in any future conjugal act, accidental material sterility becomes contraceptive sterility. (In other words, permanently sterile people must still retain a willful openness to the possibility of life in each sexual act, regardless of its actual possibility through natural means, and so too must procedures which happen to cause sterility be done only for non-sterilizing reasons if one is presuming to use his or her sexual faculty in the future.) If we presume that sterility is not a motivating factor in choosing to do the procedure, but is rather just a side-effect, we are left facing the question of implantation… To make this clearer, suppose a woman somehow discovers immediately that she has conceived. The embryo begins to travel toward her severely compromised uterus, where it may implant but will certainly not come anywhere close to term, dying after just 3 or 4 weeks. In the few hours she has, it is possible for her to have the procedure. (Perhaps this is the scenario which we can consider as paradigmatic, or else we are liable fall into the trap of turning the procedure into an act of contraceptive sterilization.) The hysterectomy will indeed prevent implantation, saving the woman some pain and suffering, but it will also cause the child’s life to be shortened by several weeks. The child himself is not positively or actively attacked, as in a salpingostomy or craniotomy, but rather he is prevented from reaching the temporary safety of the uterine wall by that organ’s removal; an action is done to the woman which causes an indirect abortion, such as might occur in a salpingectomy done in response to an ectopic pregnancy. It is then merely a case of weighing the goods, provided sufficient certitude has been reached about the condition of the womb and there is no possibility of saving the child by some other means (like an artificial womb). So, which is worth more – the possible few weeks of preborn life of the child, or the possible inconvenience of the mother, who will be mentally tortured the whole time about the impending doom of her child, in addition to other pains and expenses? It seems usually that the hysterectomy has the stronger case.

A final point for further consideration of this case… The foreseeable possibility of baptizing the preborn child could potentially change the moral decision. But because of the lack of a clear timeline for the child’s preborn death, among other possible medical complications, it does not seem evident that it should be high on the list of considerations. This issue also brings up other soteriological problems which are too much to explore here, so this will be it from me on this question for now.

Keep your eyes open for discussion on this text… Many are likely to see it as something that it is not. You heard it here first.

St. Gianna Molla, pray for us.

New Year’s Predictions

Eamonn Clark

It’s that time of year again. Let’s see how I did for 2018 first…

  1. The world will not end. YES
  2. The Holy Father will resign shortly after a consistory. NO
  3. Either Cdl. Parolin or an African will become the next pope. NO
  4. Vatican financial reform will continue to be a scandal and a joke. YES
  5. Nobody will find D.B. Cooper or his treasure. YES
  6. The readership of this website will increase by at least 500 subscribers (including email subscriptions which aren’t publicly visible). NO (but we did okay!)
  7. There will not be a ruling on Medjugorje. YES
  8. The Dominicans will overtake the Jesuits in the USA for the most entrants into the novitiate. MAYBE (waiting for CARA report)
  9. Pope Emeritus Benedict XVI will survive and continue to grow in clout. YES
  10. I will not be made a monsignor. YES

6 or 7 out of 10 ain’t bad. Here are my 10 predictions for 2019. They are a bit spicier.

  1. An A-list Hollywood personality will either publicly convert to Catholicism or come out very publicly as a Catholic.
    1. Yes – Here (I’m counting it!)
  2. The Cubs will win the World Series.
  3. Fr. Pedro Arrupe, S.J. will go from “Servant of God” to “Venerable.”
  4. A woman will become the new head of Vatican communications.
  5. It will snow in Rome.
  6. Washington D.C. will get a new archbishop from the Midwest.
    1. Yes – Abp. Gregory is a native of Illinois.
  7. The Pontifical Commission Ecclesia Dei will be shut down or completely absorbed into the CDF.
    1. Yes – Here
  8. A highly credible Marian apparition will occur in Austria.
  9. A bishop from Estonia will be named a cardinal.
  10. Rome will fail for a third time in a row to buy an acceptable Christmas tree for Piazza Venezia.

Shameless Plug #2

Eamonn Clark

I am helping to produce content for the brand new YouTube channel for the Thomistic Institute at the Angelicum. It’s great!

Minutes ago, we published a fantastic talk by Dr. Ed Feser:

The other talks from that conference will be coming in the next few days. (They are great.) We also have uploaded talks from the inaugural conference of the year, all available if you click HERE.

We also recently hosted Justice Alito, though no recordings were allowed. (I did help the Secret Service get a door open, though, so there’s that!) Much more to come after the New Year. Get yourself the best Christmas gift ever and SUBSCRIBE to the channel – and to this blog if you’ve not!

The New Battle for Canaan

Eamonn Clark

About 3,300 years ago, Moses died on Mount Nebo, as a symbolic punishment. I have been to the spot and looked out at the land of Israel from afar, just what Moses would have seen. (A picture I took is above.) It was a hazy day, making it difficult to see everything.

The death of Moses occasioned the rise of his disciple Joshua (Hebrew “Yeshua”) who was commissioned to lead the Jews finally into this mysterious land of Canaan beyond the Jordan, their inheritance by Divine right. Joshua leads a ruthless campaign against the pagan occupiers of the land. (Here is where many of those “difficult” passages of Scripture are found…) The point of the violence is to drive out idolatry from the new home of God’s Chosen People, lest they be tempted to go after other gods. The First Commandment is first for a reason: it is the most important. If you do not worship the one true God, your natural virtue comes to nothing – the fundamental orientation of your life is wrong. To safeguard from such egregious sin, Joshua is given this task of purification.

While Joshua destroys most of the idol cults, he does not succeed fully. A remnant of paganism remains, and this remnant will lead many Jews astray. The predominant goal of the Prophets is precisely to condemn this idolatrous activity, especially on the part of the Kings. Eventually, Israel’s unfaithfulness is so bad that the Temple is destroyed and they are kicked out of the land of Canaan, exiled to Babylon – a wake up call if there ever was one.

What does this have to do with Advent and Christmas?

With the end of the Old Covenants, the Old Law, and the prophetic tradition, characterized by the figure of Moses, there comes a New Joshua – Jesus. In fact, the name Jesus is actually just a different appropriation of the same name, Yeshua. The fierce battle cry of the mighty Joshua is no match for the gentle coos of the little Christ child. The pagan warriors of Canaan may have trembled at the one, but the demons trembled at the other.

When the mythological tradition of the Ancient Near East is recalling the death of the gods (winter), the God of Israel is being truly born. (Yes, I do think that December 25th is the correct date of the historical Nativity, just like Benedict XVI.) The one true God will later die in the spring while the pagan gods are rising, but He will rise too. He has conquered them. But sin continues… There is still a war to fight.

The ongoing battle of the new Joshua is not the exterior Canaan, it is the interior one. The Christ comes into our mysterious hearts and seeks to purify them of idols that lead us into sin and worldly attachment, even at the expense of our suffering. This war is fought with grace and love rather than swords and arrows, and if we do not surrender we will win a battle that condemns us to dwell on the Nebo of the hereafter, always looking at the real Promised Land, longing for it, and never being able to enter.

However, if we welcome the New Joshua to be born into the Canaan of our souls, and if we let Him do the painful work of purification, we will see the New Jerusalem clearly and enter in.

And that’s what Christmas is all about.

St. John of the Cross, pray for us.

Practical Chastity

Eamonn Clark

“Oh Lord, give me chastity and continence, but not yet!”

The words of a wizened St. Augustine, reflecting on the prayer of his younger heart, are deeply insightful. They reveal us to ourselves, no doubt, and they give us a hint as to the path forward in our own journey towards sanctity: we must become chaste now. Not next week, not tomorrow, not this Lent, but right this very moment. 

Where to start? Well, first it will be helpful to recognize that lust is a sin which must be faced by getting away from the delight toward which the passion moves. As St. Thomas says, some sins must be fled from due to the sweetness of their object, while some sins must be faced by meditation on the opposing good (like how the slothful person should consider the goodness of spiritual things and thus be more drawn to them). All this is to say, the first step on the road to chastity is to step away from the cliff. In other words, remove the occasion of sin, or at least make the occasion as weak as possible. Here are just a few suggestions to consider.

  1. Put the computer by the window, or in a common area, or use some monitoring program.
  2. Take cold showers.
  3. Avoid “attractive” people who are off-limits.
  4. If you must associate with such people, don’t drink alcohol around them.
  5. When tempted to unchastity, pray a rosary, or sing a pious hymn, and then make a decision about whether you still want to sin… You are quite likely to be repulsed at the thought.
  6. Go to bed tired, but more importantly, get out of bed when you wake up. No lazing around.
  7. Purge your life from things which remind you of or move you toward unchastity… images, books, music, etc.

But sometimes this isn’t enough. Sometimes the passion creeps up, and the fire burns, and you’ve done nothing to occasion it. Then what? Well, run away. And I mean this quite literally. You see, the urge to the preservation of the species (the sexual urge) is strong, but the urge to self-preservation is much greater. To put it another way, make yourself uncomfortable by some kind of ascesis – recovering from pain is much more urgent than the pursuit of pleasure. The body will work to get back to “equilibrium” before reaching for a further good.

  1. Physical exercise. Nobody ever had an unchaste thought after a hard work-out. This also releases endorphins. And endorphins make you happy.
  2. Fasting. The old penitential manuals recommend it as well!
  3. Some other acute (but minor) self-affliction, like holding your breath, biting your tongue, etc.

Beyond moderate ascetic practices, generally making yourself (ideally keeping yourself) busy is helpful. Even simply getting up and moving around can distract the body and mind enough to drive out temptation. On top of this, here are some more “spiritual” remedies…

  1. Laughter. As an overflow of a delight of the rational soul into the senses, laughter is an extremely effective cure for lust.
  2. Cultivating humility with respect to an off-limits “person of interest,” such as realizing that they almost certainly don’t have the same feelings for you and never will, and that they would be horrified if they knew your desires. Seeing as the entirety of the natural “social” pleasure annexed to carnal pleasure is derived from the ego, this can be huge.
  3. Frequenting the Sacraments, especially confession, addressing struggles openly and with special resolution to amend your life in this regard.
  4. Prayer, especially placing yourself under the protection of the Blessed Virgin, even in an urgent moment of temptation.
  5. Resisting despair. One of the “daughters” of lust is a deadening of any desire for spiritual goods (which can become full-blown acedia in addition to serious violations of the 6th Commandment). The pursuit of chastity can also be very difficult, and therefore frustrating. This means that hope, as both the desire for the good of Heaven and the trust that the necessary help will be given to reach it, is a fundamental enemy of lust, and it should be cultivated through prayer, spiritual reading, healthy friendships, and an unwavering confidence in God’s mercy and desire to satisfy those who hunger and thirst for righteousness.

Scripture and the Crisis – Part 4

Eamonn Clark

See Part 1, Part 2, and Part 3. We’ve looked at homosexual cliques and various kinds of cover-ups. Now we turn to the Second Book of Samuel to do some psychology.

2 Samuel 13

In the course of time, Amnon son of David fell in love with Tamar, the beautiful sister of Absalom son of David. [Incest is wrong, in part, because a general allowance for it would cause such intense love so as to blind the lover – and the beloved would be too frequently present. And how blinded Amnon becomes.]

Amnon became so obsessed with his sister Tamar that he made himself ill. [The exterior illness is a sign of the interior illness. His repressed feelings, which have not been dealt with by appropriate counsel and prayer, physically hurt him. How will this tension be resolved? We shall see…] She was a virgin, and it seemed impossible for him to do anything to her. [Like the average creep, Amnon is a secret admirer, held back only by societal expectations. Unlike the average creep, his desire is for something particularly wrong in itself – relations with his half-sister. What does the perverse aspect of his obsession do but tend toward guaranteeing its severity? After all, perversion doesn’t usually “stick” with people who only dabble with it… They go “all in,” so that it might become normalized in their mind.]

Now Amnon had an adviser named Jonadab son of Shimeah, David’s brother. Jonadab was a very shrewd man. [As many therapists are, no doubt. But many times, therapists are sought when only God and His grace will suffice.] He asked Amnon, “Why do you, the king’s son, look so haggard morning after morning? Won’t you tell me?”

Amnon said to him, “I’m in love with Tamar, my brother Absalom’s sister.” [Confession of such deep, dark secrets can attach a person to the therapist. It creates an inordinate trust… Unless one is confessing to God, that is! But now, Amnon is in Jonadab’s hands.]

“Go to bed and pretend to be ill,” Jonadab said. “When your father comes to see you, say to him, ‘I would like my sister Tamar to come and give me something to eat. Let her prepare the food in my sight so I may watch her and then eat it from her hand.’”

So Amnon lay down and pretended to be ill. When the king came to see him, Amnon said to him, “I would like my sister Tamar to come and make some special bread in my sight, so I may eat from her hand.”

David sent word to Tamar at the palace: “Go to the house of your brother Amnon and prepare some food for him.” So Tamar went to the house of her brother Amnon, who was lying down. She took some dough, kneaded it, made the bread in his sight and baked it. Then she took the pan and served him the bread, but he refused to eat.

“Send everyone out of here,” Amnon said. So everyone left him. 10 Then Amnon said to Tamar, “Bring the food here into my bedroom so I may eat from your hand.” And Tamar took the bread she had prepared and brought it to her brother Amnon in his bedroom. 11 But when she took it to him to eat, he grabbed her and said, “Come to bed with me, my sister.” [An appropriate intimate social situation – which is reminiscent, we should notice, of the Mass, despite clear differences – is distorted and turned into an inappropriate sexual intimacy through a violent exploitation of the victim… Does this sound familiar?]

12 “No, my brother!” she said to him. “Don’t force me! Such a thing should not be done in Israel! Don’t do this wicked thing. 13 What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. Please speak to the king; he will not keep me from being married to you.” 14 But he refused to listen to her, and since he was stronger than she, he raped her. [Tamar is the precursor to such saints as Maria Goretti – she is not only concerned for herself, but she is also concerned about the sin of the rapist and the glory of God in Israel, even going so far as to offer marriage as an alternative to this immediate gratification. She is a paragon of feminine holiness. Amnon’s desire is surely due in part to such devotion – and that goodness has been twisted in his mind from something to be enjoyed through spiritual friendship into a mere source of carnal and egoistic pleasure. The exertion of himself over Tamar is a pathetic and disordered attempt to revel in her own goodness and innocence.]

15 Then Amnon hated her with intense hatred. In fact, he hated her more than he had loved her. Amnon said to her, “Get up and get out!” [Tamar’s presence now represents Amnon’s egregious sin to him. His fleeting pleasure has passed, and now he is faced with the shame he has brought upon her and himself – and he cannot deal with shame upon himself through repentance, so he becomes zealous for “appropriate separation,” shall we say. Those who wonder how a certain former cardinal could have led the charge against sex abuse – while working to make sure that bishops themselves were not included as being held accountable – can perhaps find here a similar psychological phenomenon at play.]

16 “No!” she said to him. “Sending me away would be a greater wrong than what you have already done to me.”

But he refused to listen to her. 17 He called his personal servant and said, “Get this woman out of my sight and bolt the door after her.” 18 So his servant put her out and bolted the door after her. She was wearing an ornate robe, for this was the kind of garment the virgin daughters of the king wore. 19 Tamar put ashes on her head and tore the ornate robe she was wearing. She put her hands on her head and went away, weeping aloud as she went. [Here is a great symbol for victims of abuse, no doubt.]

20 Her brother Absalom said to her, “Has that Amnon, your brother, been with you? Be quiet for now, my sister; he is your brother. Don’t take this thing to heart.” And Tamar lived in her brother Absalom’s house, a desolate woman.

21 When King David heard all this, he was furious. 22 And Absalom never said a word to Amnon, either good or bad; he hated Amnon because he had disgraced his sister Tamar. [There is perhaps excuse for delayed action, as this all happens within the same family… Whatever the case, the analogy fails with clergy, who are not closely united by flesh and blood but rather by common offices and mandates. The diocesan bishop does not take the place of King David – he does not let “brother priests” behave in this way – nor “brother bishops.”]

23 Two years later, when Absalom’s sheepshearers were at Baal Hazor near the border of Ephraim, he invited all the king’s sons to come there.24 Absalom went to the king and said, “Your servant has had shearers come. Will the king and his attendants please join me?”

25 “No, my son,” the king replied. “All of us should not go; we would only be a burden to you.” Although Absalom urged him, he still refused to go but gave him his blessing.

26 Then Absalom said, “If not, please let my brother Amnon come with us.”

The king asked him, “Why should he go with you?” 27 But Absalom urged him, so he sent with him Amnon and the rest of the king’s sons.

28 Absalom ordered his men, “Listen! When Amnon is in high spirits from drinking wine and I say to you, ‘Strike Amnon down,’ then kill him. Don’t be afraid. Haven’t I given you this order? Be strong and brave.” 29 So Absalom’s men did to Amnon what Absalom had ordered. Then all the king’s sons got up, mounted their mules and fled. [Things ultimately do not end well for Amnon, who never repented, it seems, but rather presumed to be in good standing with his brother, going for cocktails after not speaking with him for two years. And yet, should we think that Absalom’s tactics were justified? He took justice into his own hands and murdered his brother – a member of the royal house.]

King David mourned for Amnon, and then Absalom ran away eventually tried to usurp the throne, ending with his own dramatic death. Those who are overly zealous to stamp out evil among their brethren are indeed running a similar risk as Absalom – to retaliate rashly, occasioning the swelling of pride and presumption which ends with spiritual ruin.

Thus ends our little series on “Scripture and the Crisis.” If you enjoyed, please subscribe and share! I will soon begin a similar ongoing commentary on the Gospel readings throughout the week – not necessarily Sundays, but just the ones I find particularly appealing to write on, specifically for the sake of showcasing the kind of theology which I am hoping to help revive and advance… Stay tuned.