The Twilight Post

Eamonn Clark

Today I read a few interesting things. One was a passage from Peter Kreeft’s book on C. S. Lewis and the third millennium. Another was from Fr. Bede Jarrett’s classic biography of St. Dominic, whose feast is today – now in its last hours.

The former spoke about the inability of people today to think rationally and objectively about moral life, in accordance with Lewis’ famous thesis in The Abolition of Man about so-called “men without chests” who have a body and a head but seemingly nothing in between to mediate… no “chest” to bring the passions in line with what reason really demands.

The latter spoke about the great Albigensian heresy, which denied the goodness of matter. This served as the catalyst for St. Dominic to found the Order of Preachers, just over 800 years ago.

San Sisto Vecchio, the first residence of St. Dominic and his confreres in Rome. He quickly established a convent for nuns there, whom he visited often.

I have made three posts on the “new Albigensianism” (here and here and here); I think some current of the argument therein matches the claim of Kreeft (and Lewis) about “men without chests.” Let these points and questions serve as a sort of haphazard conclusion to that little series, in honor of today.

The exterior of the ancient church of Santa Sabina (built in the early 5th century), where St. Dominic moved after San Sisto Vecchio. The exterior here is mostly original. The view is from the famous “Orange Garden” on the Aventine Hill.

Post-modern millennials (PMM’s) are inclined to downplay the role of reason. They do this at the service of the body’s urges, whether their own or another’s, especially a supposedly “oppressed” group or minority. While reason serving passions are nothing new, the direct suspicion of reason as having a mediating role is. Like the Albigensians and Manichaeans before them, they are wont to do terrible things to the body; the “perfecti” of the Albigensians preached suicide by starvation as the great liberation, the height of control over oneself and the existentially freeing release of the soul, and PMM’s treat unnatural sexual acts – and the manipulation of the body itself by surgery – as something similar. Like these groups, there is an orthodoxy (increasingly on display in the West’s courts and legislatures), and there are even “preachers” of a sort who attempt to make converts, especially among young, vulnerable children. Reverts are not allowed – just ask Amazon. However, unlike these groups, there is also an open and direct diminution of the importance of reason and the pursuit of truth. Therefore, speech and its part, language, must be absolutely strangled. If an “oppressed person” is somehow mistreated in speech – namely, by suggesting that the desire the person has is not healthy – then one is hating that person. It is a strange accusation, because it is supposed to help the person, but it is seen as an attempt to hurt.

And so we have the “pyramid of violence,” featuring the infamous “microaggression.” Even more than that, we have the startling claim echoed constantly that any derivation from the increasingly ghoulish sexual orthodoxy of the Left is not simply “hate” but is equal to physical violence itself. (Just ask the critics of Mario Lopez.) This is due to a perceived inability to process an idea expressed by language which is at odds with one’s perception of one’s own desires. The foreign idea is not to be accepted or even rejected, it is not to be processed – it is argued that the introduction of such an idea is, first, “triggering” for the oppressed person, making him/her/xir/them uncomfortable. (Thus, the logic of the “safe space.”) Second, worse than this, is the even more serious claim that one will do violence to himself (or herself – etc.) after the introduction of an unwanted idea. Therefore, to speak against the orthodoxy which psychologically protects these people from themselves simply is the same as physically attacking them, even killing them.

Now, of course it is possible to drive a person to self-harm, and this should certainly not be a goal or come from total recklessness. (It is certainly possible to drive someone to hurt someone else, granted.) But the greatest ally here is VERITAS – TRUTH! We are not sexual animals, gendered animals, or racial animals, we are RATIONAL animals. The capacity to reason is what makes us human, and it CAN be appealed to, especially if those with the “ethos” – the authority – use their platforms wisely by aiming at rational persuasion rather than through fear, anger, egoism, or anything less than what is noblest in our nature. To try to shut down free speech is typically to trap people’s minds in darkness, leaving those with the power the ability to wield it with a vengeance. We are naturally inclined to seek the TRUTH, but usually we do need to be exposed to the ideas which point to it to reach it. In general, it seems better to let people hear bad ideas, even wicked ideas, and let those ideas be exposed for what they are by rigorous public discourse. We can’t create a utopia by blocking out unwanted ideas which might tell us we are desiring something bad for us… in fact, that is just what Christ came to do: call to repentance, and then offer salvation. That is the real “safe space,” where infinite rational discovery is engaged in by seeing God.

The interior of Santa Sabina, where St. Dominic used to wander around each night in prayer. Much of the interior seen here is original – the current barrier would have been part of a rood screen in his day.

All this leads me back to the issue of voluntarism (bound up with nominalism)… Most Western people today who believe in Heaven think of it as a slightly better version of this world. How boring. And how Muslim… I truly wonder if there is a connection here with the voluntarism of Islam, where obedience – not rational friendship with a loving, personal God – is the primary virtue. No thinking required, just do what you are told. And there in Islam we find a boring vision of Heaven as well. Eye has seen and ear has heard what Allah has prepared.

I find it possible that the scholastic rediscovery of Greek philosophy through contact with the Arab world in the 13th century could have somehow infected European Christianity with voluntarism. Could some voluntarist undercurrents in Averroes or Avicenna have somehow made it into the Franciscan schools? Perhaps. I don’t have enough information. I will save it for another day.

That brings me to my last point today… I will be disappearing for a while. Christian Renaissance Movement will be suspended indefinitely as I hopefully prepare to enter religious life in the near future. Please pray for me, and I will pray for you. If you have enjoyed these pages over the past few weeks, months, or years, please reach out and let me know – I have loved engaging with my readers, and I hope to do so once again in the future. When that will be, I do not know. Until then, do good, avoid evil, and have a chest.

St. Dominic, pray for us!

About that Communist Article in “America”

Eamonn Clark

If you haven’t heard by now, the Jesuit-run magazine America ran an article in praise of Communism (and a rather weak defense of its publication). There have been plenty of decent reactions. Being a fledgling scholar of socialist and Communist thought, here is a bit of what I’ve learned during the past few months in my deep dive into that world which could help the discussion… I welcome any corrections or criticisms in the comments.

  1. If Marx were alive today, he would recognize no country on Earth as having achieved Communism. He would likewise recognize no major political party as Communist upon close inspection, including those which describe themselves as such. Any country with a “state,” with private property, with wage labor, or even simply with currency, would not qualify as Communist. And any party which is not explicitly – and sincerely – working toward this goal would not be truly Communist in the classical sense. Opportunistic power-grabs which use the language of Communism and impose an indefinite program of state-capitalism through authoritarian collectivization, whatever they are, are not what Marx had in mind. It could and should be argued that any kind of large-scale collectivization and planning is doomed (see Hayek), that Marx left some troubling ambiguities about the process of socialization and its final product (especially regarding the usage of words like “socialization” and “state”) which is in part what opens the door to such misunderstandings or willful manipulations on the part of his early disciples, and that the foundations of Marx’s economic diagnoses were flawed (they were)… But what he cannot be fairly charged with is designing what is popularly thought of as “Communism.” Instead, what he must be charged with is proposing something which is not reachable or is not worth trying to reach, either due to what must happen to get there, or due to the goal’s intrinsic undesirability.
  2. No serious economist today is a classical Marxist, if for no other reason than that several prophecies of Marx’s did not come to pass. The middle class did not disappear. The age of the factory came and went without the revolution, and the revolution does not seem in sight anymore. The increased aggregation of capital has not tended to yield perpetual decreases in profit margins. This is to leave aside all theoretical questions about Marx’s version of the “labor theory of value,” which is integral to his moral critique of capitalism as being exploitative in itself, in addition to his scientific or deterministic predictions which rely on his labor theory of value. So all of this calls into question the legitimacy of the project, at least as expressed by its chief proponent.
  3. That project’s historical foundations are deeply at odds with Christianity in their basic philosophical and anthropological commitments. The dialectical materialism of the classical Communists sets up human nature in place of Hegel’s evolving God (a theory enunciated first by Feuerbach)… Through various stages of mass economic development and conflict, humanity evolves to a perfect state. This process is altogether unavoidable (“scientific,” not “utopian”), and it ends with Communism. There countless problems with this from a Christian point of view; and ironically, the atheistic determinism, violent tactics, and Pelagian ethos rob Communist life of its possibility; that possibility is best actualized in religious life, where the wall primarily prevents one from getting in, not getting out, and where the love of a transcendent God Who heals an otherwise stable and broken human nature animates all work. This should give us real pause.
  4. If there had been a successful global Communist revolution near the end of the 19th century as had been predicted by so many, we can assume safely that the age of innovation was over. The “glut” of capitalist production was seen as overwhelming at the time… We had everything we needed to relax and enjoy life, at last! And since innovation would no longer be rewarded by the accrual of wealth, it stands to reason that it would have been either only for the sake of making work easier (not necessarily more productive, but easier), altruism, or it would be done on accident. Consider what things we take for granted today that were not yet invented or mass-produced in the 1890’s. We would have been essentially stuck in that age had the revolution happened and innovation effectively ceased. What great innovations that otherwise await in the future would a successful revolution destroy today?
  5. Socialization is a matter of degrees. I take this from an analogous insight offered indirectly by Ludwig Von Mises (in his masterwork on socialism, online for free here, along with tons of other Austrian-school economics books and articles) regarding democracy: in some sense, every state is democratic, insofar as a sufficient number of people are sufficiently satisfied with the prevailing state of affairs such that it continues. Put another way, enough people choose with enough commitment to go along with what is the established order of society so that a new order is not established. Incremental changes might happen even outside of a “formal” democratic structure or means (viz., voting on a ballot). Likewise, socialization exists insofar as property is under the control of the community. All kinds of ways exist for controlling “private property” and “private production” through the government or some other organ of the community. The question then is not whether to socialize property or the means of production, it is whether to increase or decrease the strength or directness or scope of the socialization which already exists (and which informs the society’s understanding of ownership and the private sector). This is an important hermeneutic when giving any critique of “socialism”; it is a complicated issue. Simple dismissals of “socialism” are therefore rightly met with equally simple counter-dismissals by those who know the history and contemporary literature. However, Communism, the highest form of socialization, is subject to special critiques insofar as challenges to socialism’s status as desirable, achievable, and sustainable are “turned up to eleven” when discussing socialism’s perfected form.
  6. The scope of the authentic Communist movement today is very limited. The SPD’s Godesberg Program could probably be used as a singular indication of the global shift away from revolutionary Communism toward a milder and less-defined “socialism”; Marx and Engels were quite involved in the affairs of the SPD early on, particularly in opposing the influence of Lassalle’s revisionism, such as we see in the Critique of the Gotha Program alluded to in the America article. That revisionism is radically exceeded in Godesberg, the spirit of which informs the global socialist movement of today much more than an entirely unrealistic call for pure Communism. Under this hyper-revisionism, most “serious” contemporary socialists work for a humane administration of governmental tools in a mixed economy (partly socialist, partly capitalist), and many of them further envision a high degree of democratic participation in the planning of this administration – but NOT full public or collectivized ownership of the basic means of production, the classical definition of socialism. One will find this theme explored at length in the final work of Michael Harrington (also alluded to in the article – who was apparently a “Catholic Worker,” and yet, though we are not told there, was also a committed atheist), and any number of recent books and articles on so-called “democratic socialism.” (Connected but somewhat distinct ideas are “market socialism” and “participatory economics.”) These positions are sometimes subtler than one might think, even if they all ultimately fall prey at least in part to the same pitfalls as more classical Marxist theories (which, by and large, they do in my estimation). Whatever the case, while the old encyclical condemnations remain relevant, those written before 1960 are not necessarily the slam-dunk cases against contemporary socialism that many people think them to be, as they are addressing a more classical version under old global conditions.

So there you have it. In sum, classical Communism is Heaven without God, earned through a large-scale, unavoidable, Hegelian-style revolution due to class conflict, and history teaches us that, despite Engels’ optimism that the revolution only might involve force, is always incredibly violent, whether directly through the killing fields and gulags, or indirectly through creating famine and destitution. Is this what the folks at America think is worthy of discussing seriously with openness? I hope not. If it is true that Communism has a “complicated relationship” with Catholicism – and it is, simply because both are complicated things – perhaps another journal is more fit to handle the discussion.

The Logic of the Resurrection

Eamonn Clark

The meaning of human existence was definitively determined and confirmed about 2,000 years ago in a little cave just outside Jerusalem when a dead man suddenly came alive again. Nobody saw the event itself – it was secret. Only its effects were perceived, just as this same man’s public miracles had been… in the midst of confusion, or chaos, or darkness, or in some kind of hidden or invisible circumstances. But the effects were perceived clearly. And yet frequently, their meaning was not perceived.

To see the Risen Christ after the torture and death He endured only days earlier evoked principally two emotions – fear and joy. The fear came from the natural confusion of seeing someone alive who had died. The ambiguity which such a situation presents is overwhelming to the psyche – and even most sincere believers in the Resurrection today would no doubt still be startled by this kind of encounter. The bridging of the worlds of the living and the dead calls for such an “unnatural” in-betweenness, a characteristic of the Christ which is hammered home numerous times in the pages of the Gospels. This should be no surprise when we believe He is both God and man, already a great mystery of “contradiction” and “ambiguity.” He was baptized in the “middle” place. He touches “unclean” things. He lives near cities but not in them. He is evasive physically and rhetorically. He is a shape-shifter. He is a gatekeeper.

The joy, in part “unleashed” or magnified by the fear, comes from perceiving that this gatekeeper has opened the way to Heaven in the Resurrection somehow in Himself, which is the meaning of the event. And a primal spiritual instinct ought to urge one not only to desire such an opening, but also to sense that the narrative of Jesus of Nazareth actually matches with this desire in a way that nothing else could. In other words, the story of Jesus is too good not to be true; human minds are not capable of devising a story like this – in fact, everything in our natural powers tends to fight against making these sorts of deep and universal existential claims that hinge on particulars, like the sort that would depend on an individual man in a real historical time and place. Our natural sensibilities prefer a God that is more like a cosmic soup or a distant watchmaker – not a Person, let alone three Persons. The “scandal of particularity” is deeply unsettling when rightly perceived. That is what happens when order, the Logos, involves Himself with the mess of the universe – there is a disruption, including in the chaos of our souls.

This was recently demonstrated to me after some discussions with defenders of a certain Easter article in the New York Times. I don’t intend to launch into an apologetic critique of the article – you can read such a thing here – I only mean to note the stubborn insistence that somehow the Resurrection, to a Christian, could be something other than what it is plainly preached as being by the apostles: a physical reanimation of the individual Jesus of Nazareth. The gymnastics used to get around this while still ferociously clinging to the title “Christian” were what really struck me. It occurred to me that this is precisely what that dreadful curse of Isaiah is all about – seeing without perceiving, hearing without understanding – even in the midst of claiming the masthead of Divine approval.

This is also basically what occurred during the public ministry of Christ, but in a slightly different way. While the folks I was talking with were through and through American leftists and therefore deeply opposed to any kind of nationalism, the same false Messianic paradigm which has seemingly always plagued the Jews since they entered Canaan was at work in them as well: the Messiah is a politician. For these leftists, the point of the Christ is by and large to advance laws and policies propping up public welfare programs, globalism, non-judgmentalism, and instant gratification of hedonistic desires. (The “economic Christ” and the “therapeutic Christ” are present as well.) For the Jews, it was and is about Jewish nationalism. Even today they are waiting for a singular figure to rise up to destroy the Palestinians and usher in a glorious Jewish peace in Israel, of course, with the Temple rebuilt. (Have they forgotten about Julian the Apostate’s miraculously disastrous attempt to rebuild the Temple, even before the Al-Aqsa mosque occupied the very spot?)

Peter was really willing to die for Jesus on Holy Thursday – until he realized that this is not the Messiah he had signed up for. The predictions of death were clearly not metaphors or exaggerations… but he did not yet understand that neither were the predictions of resurrection. He had been thinking like men, not like God. His paradigm of Messiah qua warlord-politician was ruined when Jesus submitted to the soldiers, and so Peter too was ruined. It turns out that in some sense he really did not know the man. “How will Jesus lead the war against those dreadful Romans now?” He will indeed lead a war against Rome, but in a spiritual way that shows even them Divine mercy and love.

All this brings me, oddly, to the Book of Jonah. When read correctly, there is hardly a book in the Old Testament which more bluntly and richly explains the Christ’s agenda in such a short space. Of course, we read Christ speak about the “sign of Jonah” (Matthew 12: 38-41) – a clear reference to the Resurrection – but there is more to it than that.

Jesus Christ is the New Jonah – not only in the sense of “fulfillment” but also of correction. See if you can find some paradoxical connections to the Gospels in this summary.

Jonah so deeply hates the Assyrians (Gentiles) that he would rather die than tell them that God loves them. After all, they have historically been at war with Israel. But even before he turns to obey God’s command to preach in Nineveh, Jonah is a successful evangelist. Sleeping on the pagan sailors’ boat during a storm as he is disobediently running away from Nineveh as far as he can, he awakens to tell them that he is the cause of the danger. With this short sermon alone, they all become fervent devotees to the God of Jonah, probably, we can infer, much to Jonah’s displeasure. These new fervent worshipers of the God of Israel commend the soul of Jonah to that same God’s care, asking that his blood not be on their hands as they throw him into the sea to meet his fate. While Jonah wishes for death, he seems not to get it, although we are left wondering if he died in the belly of the whale and yet rose again. His prayer therein is not repentant – apparently he finds no guilt in himself – but he does offer obedience. He is spit onto land again and preaches a five word sermon in Nineveh which simply threatens destruction. He does not say what is wrong with Nineveh, he does not say how to avoid the impending punishment, and he does not even mention God. The entire city converts, which Jonah is furious about. He sits outside the city waiting to see what will happen, and a plant grows over him. The shade is wonderful, but soon a worm eats the plant and it dies – Jonah wishes for death again, selfishly complaining to God about His mercy on Nineveh but not on the plant. God disagrees. The end.

Christ loves the Gentiles so much that He wants to die for them. Start the reinterpretation there. The end of the story is the real kicker for Jewish nationalism… According to St. Augustine, the worm which attacks Jonah’s plant represents Christ; the plant represents the Old Covenant and its favors. (Think of the cursing of the fig tree during Holy Week.) It was there for a while due to God’s own superabundant favor, and now it disappears, making everyone equal under the sun. The “Jewish moment” is over. It was only a pedagogue, mainly about the fidelity of God to His promises. Now a greater promise must be fulfilled… And keeping this in mind, many of the parables and activities of Christ are split wide open to a new logic, along with more understanding of the offense taken at the Lord’s attitude toward the Nations. (The workers who are late to the vineyard, the Prodigal Son, the Good Samaritan, the discussion with the woman at the well… all these and more lend themselves in part to the exploration of this theme.) The Jews are not special in themselves: salvation is for everyone, even the descendants of the wicked Esau and Ham. The Temple curtain has been torn from top to bottom, as God made His escape from Jerusalem out into the Nations. The Lord’s own garment, woven from top to bottom, has not been torn, while He died just outside the Holy City, shedding His Blood upon the new doorpost and lintel which is broad enough for the whole world to enter in and receive the safety of God’s protection from everlasting death. That blessed Plant, the Cross, will protect us from the heat of Hell’s fire, which will make us wish for another death that will never come.

There should be no question of the historical existence of the person of Jonah. We hear about him in 2 Kings 14: 23-25 – where he delivers a prophecy which will, ironically, be reversed by Amos (Amos 6: 13-14) – and a hermeneutic of faith urges us to read the Sacred Text open to the astounding and miraculous intervention of God in the history of the Chosen People. Compared to the Paschal Mystery, the miracles contained in the Book of Jonah are mere shadows. Trying to “demythologize” these or other miraculous signs without a serious reason to suspect a metaphorical intention on the author’s part indicates an unhealthy attitude towards Divine Providence and an under-appreciation for the significance of the New Covenant. Perhaps the single biggest problem among basically orthodox theologians today is a fear of being “fundamentalist” with regard to the run-up to the Incarnation. As if it were somehow naive to believe as the Jews of 1st Century Israel believed. What we need in order to appreciate the kerygma as fully as possible in this life is the shameless acceptance of full-throated and unabashed Judaism as the real preparation for the advent of the Messiah. That is not my opinion – it is what God actually wrought upon the Earth. He chose to enter into a people who at least believed these things were generally real, literal history. After all, how can we really understand and appreciate the silent and invisible things of the New Covenant on Calvary if we can’t even acknowledge the reality of some thunder and smoke on Sinai? I don’t mean to impute sin to those who hesitate here; I only mean to say that such hesitation is typically unnecessary, inappropriate, nonsensical, and can render theology and even the spiritual life quite sterile. The most carefully planned event in history was the Incarnate Word’s earthly life. We should read the Scriptures with this in mind, no?

In its extreme, this program of “demythologization” prevents the entrance into the spiritual life. Creation is through the Son, the Word. It follows that human existence – and all of creation – is in some profound sense itself a story, or a myth, as it were, into which God Himself enters as the central character, first indirectly, then directly, now half-directly, later to be fully direct once more when the story is finished. Without acknowledging the need for a Savior who will open the way to eternal life by redeeming one from sin and overcoming death, there is a fundamental frustration of what God designed humanity for. The story wouldn’t really make sense. Without faith, it is impossible to please God – one must believe He exists and that He rewards those who seek Him, in particular through grace and personal love, even if this is only dimly perceived (cf. Hebrews 11:6). The tendency to fight one’s own deepest in-built supernatural longings is a self-imposed darkness – a rejection of the Light which is already shining in all creation. We are always free to destroy ourselves in this way, and we always will choose to do so without God’s special mercy. Even with every indication and sign available – including countless miracles, visions, and wonders down to our own day – without His ongoing support and personal “invasion” of the Canaan of our souls, we would drown in the misery of our self-absorption and fixate on God’s created gifts rather than on the God Who is giving them. So let no man boast except in the Cross and its Victim. Jesus rose from the dead. No more gloomy despair from Qoheleth is warranted: in the light of His Resurrection, and in this light alone, by which He has drawn all the Nations to Himself, human existence, and each person’s own individual existence, at last make sense. Anything to the contrary is a chase after wind. And we should be able to see that.

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!

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.