Two Random Thoughts on Systematic Theology

Eamonn Clark

The first thought I’ve been mulling over for a while. The second thought came to me last night before I drifted off to dreamland. So for the first one, I’m ready for a real discussion, but for the second one, go easy on me!

FIRST: There are many definitions one encounters for “the Church.” Examples are, “the community of believers,” “the Mystical Body of Christ,” “the communion of grace,” “the Bride of Christ,” to name a few. None of these would be wrong, but there is one that I have never encountered before as far as I can recall which might be legitimate… That would be, “rational creation’s participation in Christ.” The merit of this is that it includes human beings insofar as they are united with Christ, that is, to the extent which they share His Life by imitation and union. It excludes non-rational creatures, like rocks, cacti, and lemurs. It excludes, or at least intensely qualifies, Christ Himself – it does not seem quite right to say that Christ is “in” the Church… To compare this definition with the others could be helpful; for example, the Bride of Christ is not exactly Christ Himself, the Bridegroom, nor is His Mystical Body exactly the same as His “normal” Body. Maybe the most interesting aspect of this definition is its limited openness to angels (who are rational creatures)… Insofar as they are united with Christ by doing His Will or by sharing His Life, they are in the Church. But they are not in the Church the same way human beings redeemed by Christ are in the Church. Further, each individual has his or her own unique participation in Christ, according to differing graces, sacramental characters, and virtues. Therefore, this definition allows for a multiplicity of ways of being “in the Church” – in fact, there are as many ways to be “in the Church” as there are rational creatures, since it seems no two participations in Christ will be precisely the same, with the possible exception of humans who do not possess the ability for rational activity (and therefore voluntary cooperation with grace). Finally, were there some other economy of salvation with another Incarnation of the Son (such as might happen for an extraterrestrial race), rational creatures which participate in that particular order of grace would be in their own communion of grace, as it is mediated by another human nature, even though it is still the same Divine Person… They would be in a different Church, a different Mystical Body, although still ultimately participating in the same Divine Life.

So there are some major advantages to this definition.

SECOND: A little less thought out, but it really hit me last night… So, first, the Eucharist contains the real and substantial Presence of Christ’s own Body, Blood, Soul, and Divinity. This is, as pointed out above, distinguishable from His Mystical Body, which is the whole Church. Okay. Second, the Eucharist contains the secondary dimensive quantity of Christ – which means He is present in that space according to “being in a space” but without having normal shape, the manner of presence being merely according to the mode of substance, which is in relation to the accidents of the substance that has been transformed, viz. bread and wine. (See St. Thomas on that here for more.) Okay. Third, while it is not quite right to say that Christ is “physically” in the Sacrament, due to the primary dimensive quantity not inhering in the Substance, it is still correct to say that the Substance of Christ is “here” and “not over there.” When a Host or Chalice is moved, Christ is not moved physically (His physical Body and Blood are resting in Heaven under their primary dimensive quantity), but the Substance appears in different places according to the motion of the accidents of bread and wine; that is to say, the Substance is “here,” then “there.” Okay, so with that relatively unclear explanation, let me briefly get to what hit me… It seems that, in a way, the Eucharist rips open the universe and taps into the Substance of Christ which is “underneath” it. The Substance is potentially made real in this particular spot, not by placing the Substance there – which can only be done by physically moving Christ under His primary dimensive quantity – but by “opening” this place to “uncover” it.

What are the implications of this? Is this a legitimate way to look at this reality? I’m not quite sure. I need to think about it more. But I found the possible line of inquiry very interesting.

Let me know your thoughts in the comments…

The Snowflakes of Jerusalem

Eamonn Clark

I saw that Middlebury College is in the news again. For being totally insane. (The last time we heard about Middlebury was after the violent protests when Charles Murray spoke.) It seems some conservative Polish politician was supposed to give a lecture there, and being a conservative Pole, does not find much to praise in the LGBTQ+ agenda. Naturally, the screeching commenced, and the lecture was downgraded to a live stream for one politics class.

The Middlebury newspaper has a “trending” feed. As I write, this story currently takes the bottom two of five spots. The top three are occupied by two reports of a story of a professor who asked a question about the Holocaust on a chemistry exam, and one about a geology professor who showed a cartoon about slavery. Are you seeing a pattern?

Some might say this is unique to this generation. In one sense that’s right, but in another sense it is not. While the particular issues which occupy the minds of liberal academes and younglings in the West are indeed mostly novel, I don’t think the widespread existence of “snowflakes” is a new phenomenon at all. I think we are reading the accounts of ancient snowflakery in the Passion narratives. The scribes and Pharisees (etc.) had a rigid attachment to the Mosaic law, which was read in light of their own very human interpretive tradition. They are unwilling to hear that they are wrong. They have very particular fixations which warp their priorities and view of the world beyond what reason allows. They ask trick questions. They have gained all the power (and money) in Jerusalem and will use that power in violence when reason fails, such as with a mob. They are entitled. They seek attention. They manipulate the court system in various ways to ensure their desired outcome. They engage in “outrage culture.” They will expel those from their group who dare to think for themselves. They will destroy or conceal or distort evidence which threatens their ideology. They are hypocrites. They are basically out of touch with reality, especially the supernatural. And so on.

“Ah, yes, but it is so obvious that a man is not a woman, that abortion is murder, and so on. So today’s snowflakes are worse.” Not quite. Consider the fact that there is no challenge against the reality of the miracles of Jesus on the part of the Pharisees and their ilk. They accept that He has been healing people, raising them from the dead, etc., and that He Himself rose from the dead. It should be obvious that this is God Himself, and yet they plot and conspire to defeat Him to protect their own selfish and twisted ideology. They are seeing and hearing the same things as the first disciples, and yet they are drawing wildly different conclusions, conclusions at odds with the most basic common-sense application of spiritual thinking. But they are so blinded by their own prejudices that they cannot accept that the Christ is something other than what they expected. The introduction of the Logos Himself into the midst of the chaotic spiritual waters has caused a splash – or, if you like, the Light has melted the rabbinic snowflakes of Jerusalem.

We all have weakened and darkened souls. We all have our own anti-Christic attachments which need to be rectified. We are all shaken by the scandal of the Cross in one way or another, when we consider it rightly.

There is no room for boasting. We are all cosmic snowflakes.

Have an edifying Good Friday.

Fire in Paris… My Mixed Emotions

Eamonn Clark

Yes it is sad that the Cathedral of Notre Dame burned down. It is good that it seems it will not be entirely destroyed and that many important things inside the building were apparently rescued. It even seems that nobody was hurt (granted I am writing this as the story is still unfolding). I squirm at the sight of the images of the fire, and I would have prevented it from happening if I could have.

Here is the thing.

I have been to the cathedral plenty of times (I used to live not far away and have occasionally visited Paris since). There is just no denying that the priorities at Notre Dame were backwards. And to anyone who has gone there to try to pray, you know what I mean. It has been, for a very long time, a place 99% dedicated to tourism, and 1% to prayer. I recall one afternoon when I was in the chapel in the far back end of the ambulatory, where the Blessed Sacrament was. There were perhaps 2 or 3 other people with me. After a little while, for no apparent reason, some guards came all of a sudden and told us we had to leave and re-join the Kabah-like crowd of tourists circling the nave. I suppose they were setting up for something, but that was extremely frustrating and disappointing nonetheless, and I bet it happened all the time. I recall there also being a large commercial operation near the entrance, selling various memorabilia. It always unsettled me to see… Of course it is not quite on par with the money-changers at the Temple whom Our Lord attacked twice, but it was not at all appropriate. Misplaced priorities.

And now this symbolic heart of the French Church – and in many ways the European Church – is practically destroyed. What an apt metaphor. People indeed have marveled at the “culture” of the Church through this splendid building. Well, now that is gone, for the time being. What will be done? What leg is there to stand on except faith? A fine leg indeed – much stronger than wood and stone, even beautiful wood and stone.

Recall that Europe was not always the mainland of Christendom. It was once North Africa… It produced saints like Augustine, Cyprian, Cyril, and on and on. Today it is not like that, if you didn’t know. Nor is Turkey, which was also once a booming epicenter of Christian orthodoxy and apostolic zeal. Europe is quickly becoming like these places. There have been attacks on several French churches in the past few weeks. St. Sulpice, another incredible Parisian church, was also on fire just last month. I am not an apocalyptic conspiracy-theorist, so I won’t go there – but that God has allowed all of this should be cause to stop and think a bit. Why are we so concerned to preserve these churches? Is it just because they are nice pieces of eye candy, or is it for something more?

This will be an immensely important chance for the French clergy to capitalize on vast swarms of media attention which they are about to encounter, and the momentous effort which will surely go into the restoration of this magnificent church. Let us pray that they use the opportunity not only to do and say the obvious, but that they also point to the Tabernacle not made with human hands… Who is the same yesterday, today, and forever.

Our Lady of Paris… Pray for us.

The Heterodoxy We Need

Eamonn Clark

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.

Have a good Sunday…

A Mother’s Shame and Notre Dame

Eamonn Clark

There is an article at LifeSite about a controversy boiling at Notre Dame. Apparently, a mother wrote a letter to the editor of the school paper to express shock at the sartorial inclinations of some women at the basilica on campus. The letter was published, and a sensitive nerve was touched. I want to take the opportunity to sketch out the debate and offer some thoughts about deeper issues involved. For the first part, I’m going to use the quaestio format of the Summa Theologica. (You can read St. Thomas’ own blistering critique of immodest clothing here, though he is mostly talking about over-dressing.) For the second, I am just going to ramble. Bear with me.

Whether it is a sin for women to wear revealing clothing in public?

Objection 1. It seems it is not a sin. For the man who lusts after such a woman does so from his own volition which the woman does not control. Thus does Our Lord warn against adultery of the heart: “He who even thinks lustfully of a woman has already committed adultery with her in his heart.” (Matthew 5:28) But there is no commission of adultery by mere outward appearance. Thus, it is only the man who sins by his lust, not the woman by her attire which attracts his desire.

Objection 2. Further, modesty is a cultural norm which changes according to the tides of custom, which is easily proved by the fact that in two different nations the same attire might be looked at altogether differently. Given that more traditional restrictions of dress are more serious and burdensome for women, it is in fact laudable that these customs be gradually changed to bring about a more equal standard of modesty for men and women.

Objection 3. Further, just as it is natural for a stone to fall to the earth, so too are human beings inclined to seek what is most natural to them and thereby satisfies their God-given desires. But restrictive dresscodes contradict this tendency toward goods such as comfort, self-esteem, and the like. Therefore, whatever feels most desirable in itself ought to be licit to wear.

On the contrary, It is written (1 Timothy 2:9): “Women should adorn themselves in respectable apparel, with modesty and self-control.” Since the Apostle identifies immodest dress with women in particular, it seems it is especially incumbent upon women to adhere to a strict standard of modesty.

I answer that, Modesty in outward attire, in the sense we are speaking of it, seeks a middle-path between two extremes – repression and vulgarity.

On the one hand, to subject women habitually to the total covering of the entire body even including the face, is illicit for at least two reasons, even though it would remove the occasion of lust. First, it is necessary for women to be able to attract husbands through means of their appearance, which is altogether impossible by such an arrangement, leaving some other method to take the place of self-determination. Second, identification of one person among many is much easier without exorbitantly restrictive coverings, especially of the face, which makes the public life of women and the men who interact with them much more efficient. Thus, the complete repression of individual identity and bodily features through extensive covering is undesirable.

On the other hand, the more one reveals the body, the more one tends to increase the occasion to lust through vulgarity. Therefore, if one is to incur the risk of scandal being taken by one’s attire, namely, lust, some proportionate good to that risk must be gained. Where there is only small potential of scandal being taken, only light reasons are necessary to avoid sin, such as serious inconvenience, moderate discomfort due to heat, and so on; where there is large potential of scandal being taken, only the gravest of reasons will excuse, such as the risk of one’s life. The offense will be in proportion to the similitude between one’s necessity and the risk of scandal. Given that men are more easily drawn to women by appearance than women are to men, women are especially susceptible to this vice and should guard against it most closely, which also promotes the common good by requiring men to seek them for their virtue and honor. Thus it is written, “Let not yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes, but let it be the hidden person of the heart with the imperishable jewel of a gentle and quiet spirit, which in God’s sight is very precious.” (1 Peter 3:3-4) Therefore, to safeguard morals and common decency among the sexes, which are graver motives than mere pleasantries of comfort and convenience, errors ought to favor the more restrictive vice.

All of this is especially important in sacred places. As the Psalmist says, “Worship the Lord in holy attire.” (Psalm 69:6) For what is moderate in profane spaces becomes immoderate in sacred spaces due to a lack of fittingness with the outward worship of God which the space is specially consecrated to. Thus is it licit to throw darts in a pub, but it is not licit in an oratory. Likewise, dress in churches or other sacred places ought to be especially reverent and safe from occasioning sin, lest men be drawn to lower their eyes from the worship of God toward the delectation of a woman’s flesh.

Reply to Objection 1. It is also written, “Whoever causes one of these little ones who believes in me to sin, it is better that a great millstone was hung around his neck and he were thrown into the sea.” (Mark 9:42) The argument in favor of individual liberty holds to the degree of custom which reason has communally decided upon, and regarding which one should make errors on the side of safety, as said above.

Reply to Objection 2. Custom cannot eradicate concupiscence, nor can it change the greater proclivities of men to delight in the appearance of women than women do in the appearance of men. Therefore, while custom may be altered, human nature will not be altered and must be adverted to.

Reply to Objection 3. Outward attire exists primarily for three reasons. First, to protect against physical harm, such as from heat or cold or blows in battle. Second, to mark or distinguish ourselves among other people in society. Third, to protect against lust and shame, as it is written (Genesis 3:7): “Then the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves aprons.” Therefore, these considerations hold primacy of place in the reasonable choice of outward apparel, and only afterward can other motives be evaluated.

Now on to the rambling.

Notre Dame has been plagued with “Catholic identity” troubles over the past few years. Without repeating them all, I will simply point the reader’s attention to another recent story there which broke when a large number of students asked for content filters for their internet connections to help avoid “inappropriate” content. The administration balked, and now we are seeing a rather vile backlash over a concerned mother asking young girls to dress for church better than they dress for the gym – as if it is any wonder. There are hundreds and hundreds of comments under the main story, almost all of them deeply critical.

No doubt, many of the people screeching wild accusations of bad parenting at this poor concerned mother and proclaiming the virtue of individual liberties are the same people who complain about a “rape culture” on college campuses. While there is no demonstrable systemic toleration or support of verifiable rape in universities in the West – and thus no “rape culture” – there is what one might call a “culture of promiscuity.” This is the toleration and support of every kind of sexual activity, as long as it’s consensual (with a few arbitrary exceptions, like student-teacher relationships and incest). What to say then about the high amounts of regretful sex and he-said-she-said cases of assault? One might say that it’s almost as if a climate of loose sexual mores disposes people to make dumb sexual choices, whether by not avoiding bad situations or by crossing over nearly invisible lines in the heat of already sinful passion. While wearing this or that trashy piece of clothing in public is not immediately inducing assault, the broad acceptance of such things is part and parcel of the larger paradigm of just not giving a hoot about any kind of sexual activity short of what suffices to call the cops.

What you wear (or don’t wear) in public, it should be noted, is not consensual… You make others see you as you are without their consent. It is almost never a reasonable argument to say, “They can look away if they want.” The problem with revealing clothing is precisely that many people won’t want to look away but should for the good of their souls, and for the good of your relationship with them. Heard of the phrase, “Dress for the job you want, not the one you have”? How about this: dress for the respect and real love you want, not the respect and real love you have. Those who already respect you and love you won’t care about your appearance – only new people will, who still have to be won over to a special valuation of your personhood. The better a person you are, the less you will have to compensate by flaunting your mere appearance. And if you aren’t a good person, get to work on that first.

A lot of people don’t think about this topic much for one of a few different reasons. First, they don’t understand sin in general. This is a common and large problem requiring more basic catechesis and evangelization. Second, they are so hardened by sins against chastity that they cannot even begin to see the problem with revealing a little skin. To them I say, I am sorry for you – it must be terrible to miss out on all the little joys of physicality which come along with modest courtship. (See Prof. Esolen’s wonderful article on that here.) Third, they are out of touch with how men and women actually relate with each other, both in general and in today’s particular circumstances, for whatever reason. These could even include well-meaning people who are sincerely trying to be holy but who just for the life of them can’t see why wearing skin-tight leggings to church is such a big deal. My advice to them is to accept that holiness sometimes involves giving up things that you don’t see the harm of, even if it’s simply because other people find your behavior to disturb their over-sensitive conscience. (See St. Paul’s discussion of abstaining from food sacrificed to idols in 1 Corinthians 8.)

Whatever the case, there seems to be a need to address this topic more seriously at Catholic universities. Perhaps a standard chapel dress-code, for men and women, could be implemented… Or asking some of the more committed Mass-goers to step up their fashion-game to help other people see that the church is not a gym, a dance floor, or a couch… Especially at universities named after Mary, the Mother of God!

End of rant. I didn’t even get to discuss 1 Corinthians 11!

Let me know your thoughts in the comments.

10 Extremely Practical Suggestions to Improve Priestly Formation

Eamonn Clark

Due to recent events, priestly formation is on the brain of many Western Catholics. Everyone knows we should improve education, ascesis, accountability, etc., etc., ad infinitum. How do we do it?

While I am certainly not an expert, I do have relatively broad experience with priestly formation from a variety of perspectives. Here are 10 extremely practical suggestions, which could be put in practice in seminaries across the Western world, probably with some success.

  1. Un-Judaize the structure of the weekend. For autonomous seminaries, there is simply no excuse to follow the secular – and Jewish – logic of the Saturday-Sunday weekend. What this structure currently means is that seminarians party on Friday afternoons and evenings, when penance ought to be done. Saturday becomes the main day of rest. Sunday is the day to catch up on homework and other obligations. Not good. By shifting the weekend to Sunday-Monday, not only is the penance-rest paradigm fixed, but those with parish assignments during the year (especially deacons) are more able to engage with them. The current model often means jetting off from seminary to the parish Saturday afternoon, waiting around until the Vigil, and then helping Sunday morning masses and maybe some special event that evening. With a Sunday-Monday weekend, he can show up for the Vigil, be around all of Sunday, then be around for most of Monday, a normal day for the parish, its office, and its school if it has one.
  2. Have college seminarians do manual labor in a parish for one summer. “My hands were made for chalices, not callouses,” goes the sarcastic saying. Many young men who have generously offered their younger years to a formation program need a good experience of “real work” – and there is plenty of it to be done in every parish. Cutting grass, waxing floors, scraping gum off of desks in classrooms… The entitlement which can come with being a seminarian, especially at a young age, will be kicked in the gut. It will also give the young man a sense for what “normal people” do, and it will bestow an appreciation of the dignity of the work of all of his future employees. On the side he can help with some ministry, but his daily work is following around the maintenance crew or something similar.
  3. Put each seminarian in the cathedral or the curia for one summer. Unfortunately, it is not unusual for a diocesan bishop – especially a metropolitan – to meet with each of his seminarians maybe only once a year for a real talk. If this change were implemented, that sad reality would be much less of an issue. No longer will the bishop have an excuse for not being familiar with any of his men – he will have directly overseen them for at least a few weeks. Furthermore, the seminarian gets a perspective on that crucial part of the diocese, a definite advantage.
  4. As a condition for ordination, demand that each man make an oath that he has read at least once all of Sacred Scripture and every infallible declaration of the Ecumenical Councils and popes. How humiliating it is for a priest to have to confess to a parishioner that in fact he has not read the whole Bible – and yet, how tragically common this reality is. The laity may be less demanding with regard to the latter condition, but this is for a want of understanding of the seriousness of the matter, not a righteous sense of mercy. It is the business of the priest to know the Faith – how can he even pretend to be a Master in Israel until he can say with confidence that he has at least passed his eyes over these basic writings at least one time?
  5. Find families to “adopt” each seminarian in the house. In most locations, it is not hard to find an adequate number of pious and stable Catholic families who would be interested in such a ministry. The idea is for a family to get to know a particular man (or perhaps a few), to pray for him, and to have him come for a visit once a month or so. This keeps the local community invested in the success of the seminary, provides a special set of eyes for the sake of formation, gets the man out of the house and into a “normal” environment, and also provides the spiritual benefit of prayer. A little involvement in the life of a good Catholic family can be a very healthy experience for a seminarian, to keep him realistic about family life, to keep him “hungry” for ministry, and to keep him sane.
  6. Avoid assigning ministries or jobs which force a seminarian to “pretend to be a priest.” The reality is that seminarians are not priests, they are “laymen with an asterisk,” as it were. (This strange role-playing dynamic can also be confusing to others about the role of the priest.) There is a reason that Trent did away with the apprenticeship model of formation. Good mentors were not the problem – bad mentors were the problem, and no doubt many bad mentors simply let their apprentices try to stand in their places, either due to laziness or due to some misguided thought about having their men “try out.” Even the Catholic Encyclopedia article on seminaries, written in 1912, foresees only minimal pastoral work on the part of the seminarian. At least until immediate preparation for diaconate, the seminarian should almost exclusively be watching and being watched during serious pastoral work. He usually possesses neither the education nor the security to perform the duties which are more appropriate for priests, and he never possesses the grace of ordination.
  7. Have an extraordinary formator. This sounds strange until put next to its counterpart, which already exists in every seminary, namely, the extraordinary confessor. This is not a priest who is really, really good at hearing confessions; the extraordinary confessor is a priest who visits the seminary about once a month to hear confessions – and pretty much nothing else. He provides a safe opportunity to confess sins about, for example, cheating on a test, lying to the rector, or making some other mistake which would be difficult to confess to a faculty member, and difficult for a faculty member to hear. “Father, I cheated on your sacramental theology test – I actually don’t even know how many sacraments there are.” “Well, that’s awful, but I can’t do anything about it. You are still getting 100%.” Not ideal. Thus, the extraordinary confessor. However, perhaps this isn’t enough. Perhaps there is space for an extraordinary “formator” as well, like an auditor, who shows up once a month… Someone to complain to about, well, anything that is not appropriate to complain about to a normal faculty member. He would be half-way in the external forum, half-way in the internal forum. The identity of the seminarian is safe – he can say what is really on his mind without any fear of being found out, or, if there is such a fear, he can note it and let the extraordinary formator deal with it prudently. Whatever the case, this individual will have the dirt on every single man in the house, seminarian or formator, and it is up to him to manage it by regular meetings with the normal faculty and staff: but without ever revealing the names of any vulnerable seedlings, at least until absolutely necessary… like in court.
  8. Remove WiFi and Ethernet from residential halls. There are a number of advantages to this. Among them are the encouragement to gather together to discuss classwork and assignments, the need to go to a place dedicated solely to academic work to get things done, and the extra help to avoid misusing access to the internet in various ways. Of course, some will abuse the ability to connect with their cell phones, but the men who want the system to work will make it work; the ones who don’t will find a way pretty much no matter what is done.
  9. Incentivize more serious study by attaching it to room choice. In almost every house, the choice of one’s room is a big deal – near the chapel, away from the loud central A/C unit outside, on the bottom/middle/top floor, the window with the best view, etc., etc. Many places use a system of age, years spent in the house, lottery, and other “unearned” things. While some of these could factor in, why not also use GPA, at least for the top scorers? Then good grades are helped along by a friendly competition which has meaningful results.
  10. Once a month, the rector and head spiritual director choose together a special ascetical practice for the whole house. The hot water is turned off for the day. Lunch one Friday is bread and water. One Saturday night is a mandatory 3-hour vigil. These common experiences are good for the life of the brethren… When you suffer together, you grow together, and this develops unity, even if it comes partially through complaining!

Well, that’s it. Surely there are plenty more, but those are mine for now. Do you have any practical suggestions? Keep in mind that adding “one more thing” is always a big deal – the current programs of formation are already packed to the brim with “stuff.” Here I tried mostly to avoid adding more obligations and duties and mainly tried to suggest changes to the character of pre-existing realities. If you have any thoughts, let me know in the comments – including if you disagree with any of my own proposals!

A final thought, somewhat related to formation, but a little outside… It could be worth investigating a split-model for diocesan vocation programs… Namely, a “vocation director” who gets men into the program, and then a “director of seminarians” who manages the men already in. A young guy deals with the rah-rah, come join us kind of stuff, and an older, more experienced, less vulnerable guy (even a “retired” priest) deals with the men already in. Some dioceses already do it, and basically every large religious order does something like this. Just a bonus thought.

Our Lady, Queen of the Clergy, pray for us!

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.

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.

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.