I am sure it is a startling headline. Yes – it is shameless clickbait. I won’t apologize.
I do not think we need more bad teaching on faith and morals, viz., the heterodoxy which is contrasted with orthodoxy. We need more right teaching on marriage and anthropology… That’s the “heterodoxy” contrasted with homodoxy.
Allow me to define my neologism.
Homodoxy (n.) – The ideology which supports, casually tolerates, or downplays the disordered nature of same-sex activity, attraction, or public policy which promotes such; adj. homodox; “The homodoxy of the German bishop was being imposed upon the diocese.”; “The thought that clericalism is the root of the abuse crisis strikes me as homodox.”
The sense in which I use the word “heterodox” here is, therefore, a double-entendre… It is both a diversion of belief with a somewhat dominant mindset in Western culture and in many areas of the Church. It is also in support of exclusively heterosexual activity, attraction, and public policy which promotes such.
Names give power. Categories help control people and situations. Maybe this one will be rhetorically helpful. While there is more than one kind of position which might fall under this definition, and we should always try to understand the precise nature and motivation of some person’s erroneous or bizarre point of view, there is certainly a real current of pro-gay thought which can be called such.
It should be done out of charity – well-tempered, assertive, and tactful charity.
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.
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.
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.
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.
If it can happen to them, it can happen to you and yours. So look out.
“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?
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.
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!
With much discussion these days about seminary reform, here is a partial description of what the ideal seminarian is like…
He rises at 5 every morning, works and prays until midnight, and gets 8 hours of sleep.
He is in great physical health and has perfect hair, but he is not too concerned about his appearance.
He has an encyclopedic knowledge of the Faith, but he takes rigorous notes in all of his classes.
He never crosses a superior, but he takes frequent initiative and always stands up for what he thinks is right.
He visits his apostolate more than he is required, prays two holy hours per day, never misses class, and does all of his assigned reading. He is studying at least one extra foreign language, reading a classic work of literature, and cultivating a hobby. He is frequently recreating with the other men, does overtime on his house job, and is always free to drive the rector somewhere.
His formation priorities are perfect: spiritual above intellectual, intellectual above human, human above pastoral, and pastoral above spiritual.
He has perfect Latin and loves the liturgy, but he is not “too traditional.”
He knows secular and ecclesiastical politics inside and out but has no opinion on any of it.
He is a connoisseur of fine wine and spirits, but he never drinks.
He never wears clerics when others are not, and he always wears them when others are.
He had an extremely successful career in the world, had a healthy and steady relationship with a beautiful woman, hit “rock bottom” in some way or another, recovered, and gave it all up to go to seminary. And he is only 25.
He follows the rules of the house perfectly and gently calls others to account, but he is not rigid.
He is handsome, manly, and sociable around women, but he is never hit on and is never flirtatious.
He is always nicely dressed, his car always works, he never asks the diocese for money, but he is just a poor seminarian who lives a life of simplicity.
His parents taught him everything he knows about being a Christian. So did his parish priest. So has the formation program.
There is a well-known principle of studying history known as the “criterion of embarrassment.” We see it vindicated in our own day in America every time some self-righteous SJW campaigns to demolish a statue of a Confederate general or what have you, and they call it “progress.” The Romans called it “damnatio memoriae” – the destruction of a person’s memory. It often involved scraping out their names from stone epitaphs… not far off from the methods of the SJW’s. And we see similar things done throughout the world in every age in an attempt to cover up the bad things to make the culture look better than it really is.
The Egyptians did it too. Those of us engaged in apologetic work will sometimes hear the claim that there are “no records” of the Jews having been in Egypt or having left it, therefore, etc. (Never mind the fact that Egypt is like an iceberg – we’ve only discovered the tip.) There are at least two problems with this, corresponding to each part of the claim.
First off, what rich society wants to dedicate precious resources to memorialize their slaves? Even the amateur historian knows, for instance, that even though it appears that we have loads of knowledge about Heian Japan, this knowledge almost exclusively concerns the “1%” of the population – the imperial families, those closely related to them, their hobbies and personal endeavors, and a bit about the military class. We know next to nothing about the lives of the average farmer or merchant, despite knowing all about the aristocratic Fujiwara clan. And that’s how we should expect it.
In the second place, military defeats were embarrassing events for the pharaoh, signaling divine disapproval and encouraging enemy attacks. If I recall correctly, there is not a single known ancient Egyptian record of their nation suffering a military loss. So why should we expect a record of their abject humiliation by their slave-class? That would be extraordinary.
The Jews, on the other hand, are extraordinary indeed. They bucked this dominant trend of self-chronicling. Instead of highlighting their victories to the total eclipse of their failures, the most cursory glance at the Torah – let alone the Prophets – reveals a people obsessed with detailing their own corruption and failure, set in contradistinction to the fidelity and glory of their God.
This is remarkable. It is not how human beings operate. This is “Jewish PR.”
In “Church PR,” there are several things to keep in mind:
The potential public scandal of a revelation
The reputation of the individual perpetrator(s)
The risk of a later revelation
The good of the victim(s)
It seems that in general there has been extremely poor evaluation of the last two items over the past few decades. I should not have to defend that position these days.
Protecting the public good name of the Church is certainly laudable. And it is surely unwise to be too quick to publish names and unnecessarily destroy reputations and cause furor, especially over mere accusations or the mildest perceptions of impropriety. But we should have no “criterion of embarrassment” in Church PR.
Christ did not instruct the Apostles to cover up the actions of Judas, and the Jews were quick to recall how terrible many of their ancestors were. The animating principle there was not a thought about “what people will think,” but rather, “what God will do.” For the faithful have always known that His power is made perfect in weakness. (2 Cor. 12: 9) In a crisis, a little panic and ineptitude from leaders is understandable, but those who try to make the institutional Church look “stronger” than it really is may as well throw the sleeping Jesus off the boat like dead weight and try to save themselves from sinking in the storm. (Mt. 8: 23-27)
The right order of priorities in any kind of impropriety on the part of Church officials seems to be the reverse of what I have written above… The good of the victim must be the fundamental value, and this should only increase in importance given due consideration of the possibility of later revelation, a situation which almost invariably makes things worse. Then the good name of the perpetrator must be considered in accord with right reason. Finally, almost as an afterthought, one might see if there is a way to minimize the public nature of the affair for the good of the Church’s popular image, without affront to any other values. If that’s not possible, then it’s on God to make it work long-term, just like with ancient Israel.
We are only partially responsible for how people see the Church. God gives sufficient grace to everyone, after all. When we are put in a position where we have the immediate power and authority to help individuals who have been harmed by the institutional Church, then we are entirely responsible for attending to their legitimate grievances, whatever the broader consequences. Let the world know that Judas did something bad. Tell them that he was a bad priest. Better now than later, because in the meantime there will be a festering cover-up implicating more and more people, and crimes which could have been prevented by absence or deterrence will go unstopped.
That’s what happens when the Church uses Egyptian PR… the mighty are cast down from their thrones. (Lk. 1: 52)
Main image: “The Weighing of the Heart” from the Egyptian Book of the Dead (even the ancient Egyptians believed in final justice)
For your artistic edification this Good Friday: what is perhaps the best piece of music ever written.
Ave verum corpus, natum
de Maria Virgine,
vere passum, immolatum
in cruce pro homine
cuius latus perforatum
fluxit aqua et sanguine:
esto nobis praegustatum
in mortis examine.
Hail, true Body, born
of the Virgin Mary,
having truly suffered, sacrificed
on the cross for mankind,
from whose pierced side
water and blood flowed:
Be for us a foretaste [of Heaven]
in the trial of death!