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STEUBENVILLE - The committee searching for just the right speaker to feature for the second installment in the Jefferson County Chamber of Commerce, Herald-Star Lecture Series knew immediately Antonio Mendez was their man.
Mendez is the retired CIA agent who spirited six Americans out of Tehran virtually under the nose of Iranian authorities 33 years ago and whose work was the inspiration for the Oscar-nominated thriller, "Argo."
Mendez, who retired from the CIA in 1990 and now spends his time painting and writing, will tell his story during a 7:30 p.m. April 9 appearance in the Steubenville High School auditorium.
Article Photos
Linda Harris
PLANS DETAILED — The Rev. Richard Davis, TOR, director of community relations at the Franciscan University of Steubenville, discusses the selection of Antonio Mendez as the next speaker in the Jefferson County Chamber of Commerce, Herald-Star Concert and Lecture Series. The university and Eastern Gateway Community College are presenting sponsors for the April 9 talk in the Steubenville High School auditorium. The selection of Mendez was announced during a Wednesday press conference at the community college.
The Oscars are Sunday, and "Argo" is up for awards in seven categories - including the coveted Best Picture, for which it's considered a front-runner, as well as best film editing, best sound mixing, best sound editing, best original score, best adapted screenplay and best supporting actor.
Chamber President Sue Hershey, a member of the search committee, said the Oscar connection makes Mendez's story both topical and timely.
"It's a story not everybody knows about, but I think it will pique their interest," she said following a Wednesday press conference at Eastern Gateway Community College. "The entire world knew about (the hostage crisis) and had an opinion on it, and the guy who masterminded the rescue of six American citizens and got them out of Iran is going to be here."
In 1980 the CIA called on Mendez, the spy agency's master of disguise, to figure a way to get the six Americans, forced to hide in the Canadian embassy after they slipped away from the Islamic militants that had taken control of their own embassy, out of Iran.
His plan? Dusting off an outlandish Hollywood script and setting up a bogus production company, planting news stories and disguising the six Americans as members of a Canadian production company.
"For me it was the timing with the film," committee member Suzanne Kresser said. "And it's a great follow-up - at our last lecture, we had a member of (first lady Jacqueline Kennedy's) Secret Service detail; this time it's a CIA agent."
That first lecture, in November, had a crowd of more than 900 hanging on every word from Special Agent Clint Hill, who recalled that fateful day in 1963 when President John F. Kennedy was assassinated in Dallas.
"Clint Hill was a great success, the timing of it couldn't have been better," said Ross Gallabrese, Herald-Star executive editor. "And now we have the opportunity to have Antonio Mendez come in, right after the Oscars."
Gallabrese credited the presenting sponsors, Eastern Gateway Community College and Franciscan University of Steubenville, with making the event possible. Supporting sponsors including Bayberry House Bed & Breakfast, Apollo Pro Cleaning, Piergallini Catering, Newbrough Photo, D'Anniballe & Co., Thrifty Car Rentals and Steubenville City Schools also donated in-kind services.
The Rev. Richard Davis, TOR, the university's director of community relations, and Eastern Gateway President Laura Meeks agree the lecture series is a chance to take education beyond classroom walls.
"We can reach beyond the boundaries of the campus, take it into the workplace and homes," Davis said. "I think it invites people to participate in ways they might never have had the opportunity to otherwise."
And Meeks said she's hoping another packed house takes advantage of the opportunity.
"Our mission is to engage people," she added. "We can do it in so many places, so many ways. This is one important way we can do it."
Tickets are priced at $15 for general admission, or $20 for reserved seats, and may be purchased at the Herald-Star offices, 401 Herald Square; by calling (740) 283-4711 or by following the "Lecture Series" link on the Herald-Star website, www.heraldstaronline.com.
A limited number of VIP ticket packages, which include a private reception with Mendez and his wife, can be purchased by contacting the chamber of commerce at (740) 282-6226.


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This is like cauliflower candy - it is that good!
Balsamic & Parmesan Roasted Cauliflower
From EatingWell: January/February 2008
Roasting isn't usually the first cooking method you think of for cauliflower but the results are quite delicious. The florets are cut into thick slices and tossed with extra-virgin olive oil and herbs. Wherever the flat surfaces come into contact with the hot roasting pan, a deep browning occurs that results in a sweet, nutty flavor.
109 Reviews for Balsamic & Parmesan Roasted Cauliflower
Very good! Roasted at a lower temp due to meat in the oven...and it was still delicious!
YUM! Do I really need to say more?
It wasn't a very big hit with my family. I think I'll stick with roasting cauliflower and leave out balsamic vinegar/parm step.
I have made this twice, my family loves it! I didn't have marjoram, and just omitted it completely, no substitutes, and it was fine. Although in the future I might experiment or get the marjoram. Just trying to get more good veggies into our dining, now that it is springtime.

subset: commoncrawl


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Longtime Durango resident Donald Lawrence Hosner died Monday, June 4, 2012, at his home in Scottsdale, Ariz. He was 81.
Mr. Hosner was born to Avery and Gertrude Hosner on April 3, 1931, in Durango. He was the youngest of three children and a sixth-generation descendant of Daniel Rogers, who was a guide for the Baker Party, which came to the area in 1861.
After attending elementary school at St. Columba Catholic School, Mr. Hosner graduated from Durango High School in 1950. He went on to earn an associate�s degree from Fort Lewis College and a bachelor�s degree in business administration from the University of New Mexico.
On Feb. 15, 1958, he married Barbara Lee Krantz in Durango.
He worked at Graden�s Department Store for many years.
Mr. Hosner was active in the Democratic Party.
�One of the most exciting things that ever happened to us was when the Colorado Democratic Convention was held in Durango in 1960,� his wife said. �That�s when Jack Kennedy and his brothers Robert and Teddy came with their wives. Don asked me if I wanted to meet JFK when he was walking through the lobby of the Strater (Hotel), and when I said yes, he pushed me into him.�
Mr. Hosner was active with many community associations such as the Durango Chamber of Commerce, the Trainsmen Association and the Knights of Columbus. The Trainsmen brought in dignitaries and celebrities, including George Gobel, Gov. Richard Lamm and Miss Colorado, for the Durango & Silverton Narrow Gauge Railroad�s opening day each year.
Mr. Hosner also volunteered for a number of committees at FLC, including the Steering Committee for the celebration of Colorado�s Centennial in La Plata County in 1976.
The Hosner family moved to Scottsdale in 1982. Mr. Hosner continued working in the clothing industry for Hanny�s Men�s Clothes and Suit for You, retiring in 2008.
The Hosners owned one of the five original cabins, which was built by Frank and Helen Daniels, at Electra Sporting Club from 1970 to 1982. Mr. Hosner also enjoyed fishing, hunting and camping.
Mr. Hosner is survived by his wife of 54 years, Barbara Lee Hosner, of Scottsdale; children Chea Morris of Modesto, Calif., Laurie Popovich of Danville, Calif., Kevin Hosner of Phoenix and Kimberly Hines of Kitzingen, Germany; brother, Jerry Hosner, of Keller, Texas; 11 grandchildren; and numerous nieces and nephews.
A memorial service will be held at 3 p.m. Thursday, June 14, 2012, at Our Lady of Perpetual Help in Scottsdale. A graveside service will be held at 10 a.m., Saturday, June 16, 2012, at Greenmount Cemetery in Durango. A reception will take place afterward at St. Columba Parish Hall, 1830 East Second Ave.


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Development and Validation of the FACT-Neutropenia
Reviewer: Mary Kara Bucci, MD
The Abramson Cancer Center of the University of Pennsylvania
Last Modified: December 9, 2001
Presenter: Elizabeth A. Calhoun
Presenter's Affiliation: Northwestern University
The Functional Assessment of Cancer Therapy (FACT)is a series of validated scales designed to measure quality of life (QOL). It consists of a general measure (FACT-G) and specific subscales related to the effects of the disease, its symptoms, and treatment. There has not, until now, been a subscale specific to the effect of neutropenia on QOL.
Materials and Methods
The development of a FACT subscale specific to neutropenia (FACT-N) consisted of 4 phases: item generation, item reduction, scale construction, and reliability/validity testing.
Author's Conclusions
Clinical/Scientific Implications
Quality of life is increasingly being recognized as an important outcome measure in health care. Valid scales, such as FACT, are necessary in order to accurately measure this parameter. FACT-N provides a new way to assess the effect of neutropenia of patients' quality of life.
Oncolink's ASH Coverage made possible by an unrestricted Educational Grant from Amgen®.


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In the classic textbook Introduction to the Theory of Equations (Conkwright, 1941), on p. 85, the author writes that "the algebraic solution of the general equation of degree n is impossible if n is greater than four. By this we mean that it is not possible to find the exact values of the roots of every equation of degree n (n > 4) by performing upon the coefficients a finite number of additions, subtractions, multiplications, divisions, and root extractions."
That proposition is considered proven by the Abel-Ruffini theorem of 1824, as Conkwright surely knew. Tantalizingly, though, he goes on to say – without elaborating – that "the general equation of degree n has been solved in terms of Fuchsian functions." And there, it seems, the trail ends. A web search of about an hour has yielded nothing more than various restatements of the problem.
Two questions:
(1) Can anyone state, in a form suitable for reduction to a computer algorithm, a solution or family of solutions of the general equation of degree n (whether based on Fuchsian functions or not)?
(2) Would your solution(s) yield theoretically exact values, or only converging approximations?
This is my first post to your site, and I apologize in advance if I've overlooked answers right under my nose. These questions have, however, stumped my math department chair. (I'm on loan to him – I normally teach humanities, but I have an engineering background and I was asked to fill in for some math courses.)


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Agriculture & Food
Nothing is more basic to human well-being than having enough nutritious food to eat. Yet one in every eight people in the world — 842 million — are trapped in a cycle of hunger and poverty.
The reality is that most of the world doesn't have the benefit of picking up food from the corner store — they grow it themselves. Hunger is a crisis when disaster ruins the harvest. It is a cycle when families cannot grow or buy enough to lead healthy, productive lives, and when the effects of malnutrition are passed on to the next generation.
When food shortages occur due to drought and conflict, Mercy Corps helps prevent hunger and treat malnutrition in the most vulnerable — children, pregnant women, the elderly and the displaced. We distribute vouchers, cash or emergency rations, working with local suppliers to speed delivery, save money and boost local economies.
In addition to emergency responses, we focus on long-term solutions that build future food security.
Mercy Corps helps farmers manage their land, increase their harvests and diversify crops to produce a larger, more nutritious, and stable food supply. By teaching nutrition and hygiene, we ensure families can utilize their resources to boost their health. And we connect farmers with new markets and introduce more efficient methods of tending productive livestock and processing and storing crops to increase incomes for years to come.
All stories about Agriculture & Food
Ethiopia: One year later, helping children survive in the Horn of Africa
You might hear it called a "slow onset" emergency because, unlike the sudden strike of an earthquake, drought builds gradually. But don't bother telling that to the mothers whose children are hanging on by a thread; slow isn't the word they would choose. Grueling, they might say. Nerve-wracking.
Niger: Feeding families in the Sahel
Haiti: Farmers digging deep to repair the land
Haiti is a land stripped bare.
Nepal: Harikala, green mango pickle maker
Harikala makes green mango pickles. Thanks to Mercy Corps, she received a loan to purchase spices, oils, tools and containers. She repaid that loan and took out a second one to expand her business.
Niger: Children suffer most in hunger crisis
Lauretta dreams of becoming a teacher. But she hasn't been to school since January, when she had to drop out in order to help her family at home.
Guatemala: Planting better crops
Seven-year-old Ancel Cual excitedly gets his hands dirty helping to plant yucca in his community of Corozal in the northern highlands of Guatemala.
Mongolia: New techniques protect herders' traditional way of life
In southwest Mongolia, the mix of soaring snow-capped mountains and sweeping sand dunes makes for a stunning landscape — but a tough life for residents trying to raise livestock between two harsh environments.
Yemen: New food program prevents kids from going hungry
Milk? Vegetables? Women from Mawza District in central Yemen laugh. "We dream about the taste of milk, vegetables and fruits." The reason? Mafi fuloos, they answer — no money.
Niger: Maintaining wells as drought takes its toll
In Niger, cycles of drought and hunger are a harsh reality. Here, a family works on a well that Mercy Corps helped them rebuild.
Mali, Niger: Expanding hunger relief efforts
Our teams are working on expanding desperately needed cash distribution to hungry families in Agadez, the largest city in northern Niger, as the country's food crisis deepens.


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"A war we just might win"
posted at 9:42 am on July 30, 2007 by Bryan
This NYT article is significant both for what it says, and for who is saying it. Prior to the war, Kenneth Pollack was a Democrat who supported it, gave interviews to blogs like Talking Points Memo supporting it with some caveats, but like many Americans turned against the war as the problems and casualties mounted. Now, at least going by this article, he's back on board. And importantly, he's back on board because he has recently visited Iraq and seen tangible progress there.
VIEWED from Iraq, where we just spent eight days meeting with American and Iraqi military and civilian personnel, the political debate in Washington is surreal. The Bush administration has over four years lost essentially all credibility. Yet now the administration's critics, in part as a result, seem unaware of the significant changes taking place.
Those significant changes include the Anbar awakening and the revitalization of what was once one of the most dangerous neighborhoods in Baghdad.
In Baghdad's Ghazaliya neighborhood, which has seen some of the worst sectarian combat, we walked a street slowly coming back to life with stores and shoppers. The Sunni residents were unhappy with the nearby police checkpoint, where Shiite officers reportedly abused them, but they seemed genuinely happy with the American soldiers and a mostly Kurdish Iraqi Army company patrolling the street. The local Sunni militia even had agreed to confine itself to its compound once the Americans and Iraqi units arrived.
Back in January, the NYT's Marc Santora (we ran into him at FOB Justice that same month) reported on the initial US establishment of an outpost in Ghazaliya. Allah aptly described Santora's article as harrowing at the time.
Over the course of three days spent with the 105 soldiers here — Company C of the Second Battalion, 12th Cavalry — four American vehicles were hit by roadside bombs near the outpost. No soldiers from Company C were wounded, but they know the fighting will intensify.
"I'm a juicy target they are just trying to figure out," said Capt. Erik Peterson, 29, the commander at the outpost.
During the week, the soldiers also received their first glimpse of the green Iraqi forces who will share the mission and eventually, they hoped, take it over. The soldiers talked about them with a mixture of bemusement, disdain and mistrust.
"You could talk about partnership, but you would be lying," said one soldier who asked that his name not be used, for fear of punishment by his superiors.
It was also a week to start getting to know the desperate residents of Ghazaliya, where almost every remaining family has lost someone to kidnappings and executions, and where government services have long been cut off.
In their new role, the Americans find themselves acting as jailers and doctors, construction workers and garbage men, guardians and detectives — all in an effort to restore lasting order despite the threats on every side.
That's what you'd call Indian Country, more or less. By February, Ghazaliya was "quiet…too quiet."
And now, according to Pollack and O'Hanlon, Ghazaliya is evidence that the surge is working.
The good news isn't confined to Anbar and discrete Baghdad neighborhoods.
American advisers told us that many of the corrupt and sectarian Iraqi commanders who once infested the force have been removed. The American high command assesses that more than three-quarters of the Iraqi Army battalion commanders in Baghdad are now reliable partners (at least for as long as American forces remain in Iraq).
In addition, far more Iraqi units are well integrated in terms of ethnicity and religion. The Iraqi Army's highly effective Third Infantry Division started out as overwhelmingly Kurdish in 2005. Today, it is 45 percent Shiite, 28 percent Kurdish, and 27 percent Sunni Arab.
Read the whole thing. There is good news coming out of Iraq, but unfortunately the cacophony in Washington may drown it out.
Photo from Blackfive.
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- Short Cuts: Situation in Iraq - Spin, truth and another tactic? | kopfzeiler.org


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|See also:
|Better Brown Bag Lunches
Vitamins and Minerals: An Essential Part of Every Child's Diet Understanding Balance and Moderation
In This Article:
Controlling Portion Sizes
Portion sizes are crucial when you're trying to eat a healthy diet. In fact, one of the primary reasons people are overweight is lack of portion control. To follow the Food Guide Pyramid guidelines, you need to be aware of serving or portion sizes. Serving sizes are specific, standardized amounts of food and are meant as general guidelines to help you plan and judge your own portions. The portion sizes you consume contribute directly to the amount of calories and the amount of fat that you consume per day.
Essential: The best approach to ensuring that you don't skip meals is to plan your meals and snacks ahead of time. Planning ahead is the key to eating a healthy diet throughout the day. This will also help to prevent haphazard eating, which often results in high-calorie, high-fat eating.
To follow a healthy diet, you don't need to weigh and measure all of your food each day. Keep in mind that portion sizes are meant as general guidelines, so the aim is to come close to the recommended serving sizes, on average, over several days. Use these visual comparisons to help estimate your portion sizes:
Smart Snacking
Contrary to popular belief, snacking can be part of a healthful eating plan. Choosing snacks wisely can help fuel your body between meals, give you an energy boost, and add to your total intake of essential nutrients for the day. Snacking can also help to take the edge off hunger between meals. The longer you wait between meals, the more you tend to eat at the next meal. Leaving only about three to four hours between meals is an ideal amount of time to keep blood sugar levels in control. The key to smart snacking is the type and amounts of food that you choose. Mindless snacking or nibbling on high-fat, high-calorie foods can lead to trouble in the form of unwanted and empty calories.
To make snacking a healthy part of your diet, try these tips:
More on: Nutritional Resources for Families
Copyright © 2002 by Kimberly A. Tessmer. Excerpted from The Everything Nutrition Book: Boost Energy, Prevent Illness, and Live Longer with permission of its publisher, Adams Media Corporation.
To order this book visit Amazon.com.


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When I took model theory is an undergraduate, early on we wrestled with trying to state the fundamental theorem of arithmetic in the first order language of arithmetic. The problem was that we needed and unbounded and variable number of quantifiers Depending on each natural numbers factorization in the statement. I.e. For 6 we we need 2 quantifiers but for 110 needs 3. We stopped there because it illuatrated one of the shortcomings of the first order setting. We can quantify over a fixed number of primes and make the statement, but it will be false in general for any fixed prime, obviously.
I was recently refreshing my mind about non-standard models of arithmetic I found out that a form of unique factorization into primes does exist in these setting, but you may have non-standard primes in the factorization. So this means there is some first order sentence capturing the essence of FTA. I want to know what this sentence is. I am certain it will have to use some sort of recursive (=> definable In arithmetic) coding but the details I am unsure of. Can anyone assist me or point me onthe correct direction?
Thank you


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Mp3 ringtones are also known as real tones or true tones and is most popular form of ringtone. This does not come as surprise as every mobile phone manufactured in the last few years has a built in support for this type of a high quality ring tone format.
Why is mp3 ringtones so popular- it is because of the high quality and the incredible variety of ringtones available in this section. The ringtones are available via the browsers built in the mobile phone. Thus the ringtones can be send from one cell phone to the other and even larger sections which are available on the website can be sent. These browsers in the mobile phone are also known as media walls. It seems to be very easy for an owner of a new mobile phone to get ringtones which are sent directly from their internet connected personal computers to their mobile phones.
Free Mp3 ringtones can be availed for more than three quarters of all the customizable mobile phones purchased. You may recall the older form of ringtones which were available during the start of mobile phones- the polyphonic or monophonic ringtones and the short lived ringtones commonly known as the midi tones at that point of time. Since true tones have hit the market all these earlier formats have lost their account and popularity for even less a quarter of all the ringtones purchased.
If anyone has purchased a real tone they are not alone. According to a research conduced by a team of scholars two years back there are around twenty-four million customers around the world who have bought this format of high quality sound. This transition phase has been related to cassette tapes and compact discs (CD).
Gone are the days when people used dial tones. Do you remember what type of a sound it used to potray? But now caller tunes have come into the picture, when you are calling someone you get to hear sound instead of the monotonous dial tones. As the mp3 ringtones have evolved in the last few years another option for customization has evolved which is available to every cell users. This is known as the ring back tone. The caller is able to hear a personalized ring and they are usually popular local songs.


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Is liberal Catholicism dead?
About the Author
Paul Moses, a professor of journalism at Brooklyn College/CUNY, is the author of The Saint and the Sultan: The Crusades, Islam and Francis of Assisi's Mission of Peace (Doubleday, 2009) and An Unlikely Union: The Love-Hate Story of New York's Irish and Italians (NYU Press, 2015).
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Hate to parse Van Biema's point, but there's a language problem here. He uses Progressive and Liberal as if they mean the same thing. Commonweal has often been called a liberal Catholic magazine, but not a progressive one--a distinction I maintain. Is it a distinction without a meaning? To those under 45?
Peggy, how do you define the difference?
Well, we could start with publications. CWL has been liberal; the NCR progressive though it started out a liberal newspaper under Bob Hoyt. Under most of my predecessors, I saw Commonweal as part of the mainstream, New Deal, Catholic coalition with a strong interest in culture and the arts, but focusing on political and economic issues. It also had a strong interest in foreign policy, especially Central and Latin America. Roughly speaking, 1968 and Humanae Vitae sent the NCR in a more "progressive" direction at least with regard to church matters. Though CWL too was critical of HV, I don't think it ever became the talisman of the rest of its coverage. CWL though critical of U.S. foreign policy thru Vietnam and the seventies never went radical and on some issues took a more critical stance toward parts of the Catholic Left. I think this stand more or less continued when I was editor and I would say (though Paul Baumann might want to weign in) that is still the case.CWL went after the Sex Abuse issues (which seems to be the turning point for Van Biema) but never cottoned to VOF, or at least, I never did. To generalize perhaps too much, liberal Catholics as represented at CWL seemed to me to reside more or less in the center or slightly to the left of it; progressive Catholics like Progressive politics generally were more politically and culturally to the Left. Does that raise the confusion to a higher level?
Margaret, just to clarify, it looks like you're saying that Commonweal has a politically/socially liberal bent, but that it is not progressive in that it isn't out to agitate for change within the church.I want to make sure I understand you correctly before I start running my mouth (as it were).Thanks.
The article goes wrong by interpreting the appreciation shown for Pope Benedict in political terms. The church is a different kind of entity. It's been shown time and again that Catholics can have great affection and respect for their pope while at the same time disagreeing with him on important matters. The study "American Catholics Today" estimated that no more than a third of "highly committed" American Catholics (and just 7 percent of all Catholics) agree with the church on all matters.If liberal Catholicism is dead, why are conservatives so angry? I think it is because the liberal understanding of authority in the church has been absorbed into the mainstream - even conservatives will assail the bishops when they disagree.
The Commonweal has just run an article by Fr. Thomas Reese that more than hints that there is much in the church's structure that could benefit from reform. Was the editorial decision to do this an instance of Progressivism? Liberalism? Conservatism? Or what? Anyone for historically grounded reformism? I guess that is not catchy enough.As for the Time article, it seems to me an attempt to sell a few magazines by raising an ill-defined question with a snappy title as follow up to the Pope's visit to the U.S.
Jean Raber: Feel free to "run your mouth"; it's among the best on the site. But no of course, Commonweal has always been interested in church reform. Others can characterize the degree of that interest, but I would say that through the Jadot bishops, the Bernardin-Weakland years, probably through the end of the nineties, there was a sense that reformers, albeit cautious ones, were running the bishops' conference and had the support of a good majority of the bishops. Many liberals with a sense of the pace that the church moved accepted that this was as good as it was going to get. Of course, it has now gotten worse.
Time and too many of us fall victim of nifty characterizations. But this article, as I see it is really overreaching. Cardinal Law altered Commonweal and Peggy Steinfels in my opinion. Could anyone imagine Peggy giving a speech on transparency to the American bishops before 2002? Before 2002 Commonweal scoffed at the conservative/liberal divide as not that important. Again it is complicated. Ted Hesburgh, arguably the most important person in American Civil rights in the 60's (and ending the cold war) was loudly criticized by Commonweal for being too tough on demonstrating students.And what Paul quoted above certainly shows that the Time article is superficial at best and more accurately a inane piece. Here is Paul's quotation again:"The study American Catholics Today estimated that no more than a third of highly committed American Catholics (and just 7 percent of all Catholics) agree with the church on all matters."
I think it is because the liberal understanding of authority in the church has been absorbed into the mainstream - even conservatives will assail the bishops when they disagree.I think that it is more of a case of democracy being so much of an ingrained aspect of ourselves that it is impossible to govern the church undemocratically. By democracy I mean the basic concept of 'consent of the governed'. If the governed do not consent to a teaching it is because consultation has been inadequate. Hence Humanae Vitae needs to be reformed. There are good underlying principles but it requires further consultation to reflect the truth.The bottom line is that the Church need not fear democracy at least in principle. Respect for due order needs to be observed for sure as does respect for the sacred ministry. The implications for Bishops (including the Bishop of Rome) is to understand the curent milieu and adapt accordingly. That is, in my view the definition of a progressive, one who can adapt quickly to changing contexts in order to advance justice and love. In the context of the church it means that there is a desire, among progressives, to respect the institution of the Church (however the current governors choose to define it) when it comes to matters of faith, piety and spirituality but on the level of collective and personal life there is a strong current of individualism that pervades postmodern consciousness. Progressives are comfortable in that new Catholic reality. Perhaps WFBs line was prophetic for both conservative and liberal when he famously quipped Mater si, Magistra no! Consequently, the Church must adapt its teaching much more subtly. Authority is the worst form of argument. I think Benedict understands this. Hans Kung (a liberal) said of his old friend that he is very sweet and very dangerous. I dont think he is dangerous but he is better at persuading than either the liberals (Kung, Rahner) or the conservatives (John Paul II).The Pope today is given the biggest religious microphone (since even the devil gets his due we have to congratulate those crafty Romans on their political acumen), Let's just pray that for him that he persuade according to the will of our Lord.
Catholic World News blogger "Diogenes" has bravely declared liberal Catholicism a "lifeless dummy." http://www.cwnews.com/offtherecord/offtherecord.cfm?task=singledisplay&r... wonder what a society man like Uncle Di would do with his time were he to get his wish.
"Cheesy singing act"?For the record: the St. Louis Jesuits were not "an act"; primarily were a group of composers, not singers; saw their work, not so much as being the bards for a church political party, as giving of their considerable talents to the church as a whole, faithfully contributing to the great work of liturgical reform; and composed some durable, memorable, respected, life-changing music. I had a difficult time taking the piece seriously after reading that characterization.Regarding the larger point: pretty sure EJ Dionne said, a decade or so ago, "We're all liberals now". That seems right to me. Also FWIW - so long as the Gospel is proclaimed, it will be a touchstone for the church by which to measure injustice, both within the church and without. Work for justice in the church won't stop because of a change of generations.
I remember that Peter Steinfels made a similar effort to distinguish between "liberal Catholicism" and the "Catholic left" in his famous debate with Cardinal George. One of the points that Peter made there is that it has been difficult for the former to adequately distinguish itself from the latter. The result of this, of course, is that "liberal Catholicism" gets criticized for positions that its adherents may not actually hold.I would say, though, that this puts at least some of the onus on self-described "liberal Catholics" to draw firmer boundaries around the project. While I think that it's true that CWL has taken, as Peggy puts it, a more critical stance toward the Catholic left, I don't think that criticism has ever been as pointed as, for example, that offered by The New Republic in dealing with the left wing of the Democratic Party. During the 1980s, TNR was often as trenchant in its criticisms of the Left as it was of the New Right (in some cases, quite frankly, it was more trenchant, particularly on issues of foreign policy).I remember thinking of this comparison during the controversy over the "ordinations" of Catholic women in Germany and the United States. CWL may well have offered some criticisms of these actions, but I don't recall them being particularly strong. Had the editors of the 1980s TNR been running CWL, I can guarantee that the response would have been blistering, as the magazine rarely missed an opportunity to make its differences with the Left clear. They drew a lot of criticism for this approach at the time, but in retrospect they were correct in understanding what it would take for the general public to take liberalism seriously again as a political movement.Does a similar choice face liberal Catholicism? It well may.
I am uncertain what conservative means or liberal [echoing perhaps Gilbert & Sullivan about English babies being born "little Liberals or little Conservatyves"], but I found relevant this quotation from the TIMES [London] of 21 August 1914] on the death of Pius X:"To the downright plain sense of the Pope, the desperate efforts of men who had explained away the content of historical Christianity to present themselves as orthodox Roman Catholics were simply disingenuous".
I would hardly count the TNR as my standard here. It was once a liberal magazine. It became a neocon magazine, and now???? Walking home from Fordham this evening the aforesaid Peter Steinfels reminded me that a big distinction he drew between CWL and NCR was that NCR became pacifist. CWL did not. Grant would do us all a favor by giving access to the George/Steinfels debate in Chicago, some years back on George's claim that Catholic liberalism was dead (said from a pulpit!) and Peter's counter-claim at a gathering with George at LU (Chicago) that it was not. Judge John Noonan, journalist E.J. Dionne and historian and irenicist John McGreevy offered their various views. I am of the view that Louis Hartz got it right umpteen million year ago in "The Liberal Tradition in America," a book that said everyone in the U.S. is a liberal of varying degrees (especially the conservatives in contrast to European conservatism).
What are the issues that are at stake? Biblical studies and the relevance of the historico-cultural studies to Biblical interpretation? Whence evil? What does it mean to say that Jesus is both God and man? Why did God create at all? Why create so many who could never have heard of either the Jews or the Christians? Is the Church first and foremost for the world or not? I wrestle with these questions and respect those who do also. But many clergymen apparently do not. Why should I pay much attention to their talk that shows no grasp of the implications of what they are saying?Does the attitude I evince here make me liberal? Progressive? Just cranky? Does avoiding wrestling with questions like these make one a conservative? If so, then we really have entered the world of Pickwickian language.
Historically, to be a liberal is to come down on the side of personal freedom and against extensive regulation, and to insist on the right of the governed to have a voice in who governs them. In this sense I think most, perhaps almost all, American are liberals, and the American government is an experiment in liberalism. But freedom cannot be unlimited. It generates conflicts of interest and people differ not so much about whether there should be freedom but about how it needs to be limited so that all can share the benefits.
If I am on the right track above, one might expect a Liberal Catholic to be one who brings the came values to bear on church affairs as a liberal does in political ones generally. A Liberal Catholic would want to minimize restrictive regulation, encourage the free exhange of ideas, and believe that the laity should have a voice in the choice of bishops and pastors. In the 19th and for some part of the 20th century the papacy strongly opposed political liberalism. I think it still opposes the application of liberal principles to church affairs. The question is why? One wonders what Benedict XVI makes of Fr. Reese's suggestions for reform.
Only Grant has the "power of the keys" as it were, but those of you who are subscribers can access Peter Steinfels' article (and Cardinal George's reply) here:http://www.commonwealmagazine.org/article.php3?id_article=530And if you're not a subscriber...well, why the heck not?
Donald Cozzens spoke tonight in Pleasantville, NY. The Church has changed even more since this 1999 conversation. Dramatically. The new church will be looking a lot different. http://votfwny.blogspot.com/
Peggy,To answer your question, do catholics under 45 see a difference between liberal and progressive: I would never had until this post. However, I see a huge difference between CWL and NCR, and so I understand what you mean by this distinction. Isn't part of it, though, that CWL has progressives and liberals writing for it, whereas NCR is having a conversation with itself?Just in case you doubt I'm under 45, you were my college commencement speaker! How long have you been doing those?
Just to get things straight: Cardinal George had the first word (he was invited by Commonweal to have the first word) and everyone else replied. So hearty souls who are going to delve into this, read him first.
Still not sure I understand the labels, but I would say liberal Catholicism is more dormant than dead. Some things I've noticed that might be on topic:1. Innovation is out, a return to "tradition" is in. Catholics seem to want to get rid of the liturgical dancing, the "new hymns," and ad-libbing the language of the Mass. They seem open to chants, some Latin, and facing the same way at the consecration. (I consider myself a liberal Catholic, and I'm for that.) I'd guess few Catholics want to return to everyday Latin Masses or see major rubric changes.2. Ecumenism is out, apologetics is in. Protestants (outside of my extended family, anyway) no longer believe Catholics worship statues or are automatons doing the bidding of the Pope-a-Rome, as he's referred to by my non-Catholic relatives. Ecumenical dialogue has gone about as far as it can go. Catholics have responded by turning to converts like Chesterton, Newman and Lewis (oops, he was an Anglican, but never mind), who articulated the Catholic difference (no Wiegel reference intended). I chatted with a couple of Catholic bookstore owners at the last couple of retreats I attended, and apologetics are selling like hotcakes. I'm not sure that all these free-lance apologists should be encouraged. A little knowledge is a dangerous thing.3. Tolerance is out, orthodoxy is in. Most Catholics I know are sick of trying to be understanding of homosexuality, abortion, divorce and birth control. They don't want to hear arguments for women priests (not gonna happen in this lifetime, so find something else to do). There's certainly a "shape up or ship out" attitude.
The first time a guy called me a conservative Catholic I was shocked. But he insisted: I talked about doctrine. Only conservative Catholics talk about doctrine.I find the current pendulum swing unnerving, because it is too early to say whether this youthful fervor will grow out of its reactionary phase and its false nostalgia for the fifties, though I've noticed a change in anger levels (decreasing) just within the past few years. The young conservatives I know spend their time working and playing, making friends, voliunteering, falling in love, discerning their vocations, etc. They're basically happy and concerned with virtue, and they're really very social.There was a panel discussion about the Pope at the JPII Cultural Center right before his visit, with Archbishop Sambi, Msgr. Giuliani and John Allen. The auditorium was packed. There were less than a dozen gray heads--I actually counted 5 but couldn't quite see everybody. Anyone who has been to a Common Ground lecture would note the contrast.
Jean, what you have noticed may be geographic. Details might help. And kathy, I would like to see evidence of a pendulum swing. We had thirty thousand youths here at Dunwoodie in Yonkers for the pope. There was little evidence that this was indication of any change or movement. Basically they were rounded up, bribed and cajole to suffer mostly in boredom except when the cameras were on them.Getting back to the liberal/progressive/conservative discussion, there is so much to digest. I did like Peter Steinfels description. It reminds me of his book: "A People Adrift." He describes the problem very well but he has no idea how to solve it. Maybe it can't be solved.
KathyAll Catholics are conservative. They want to be true to the teachings of Scripture and to faithful to the revelation that is the Incarnate Word. But it is quite compatible with this conservatism that one be also liberal in the sense of expecting free and fair inquiry when questions are raised. The Church is both divine and human, just as Scripture is a collection of books ("Biblia" is a plural) both divine and human. There is a sort of, say, dull-witted conservatism that is wholly focused on the divine and imagines that nothing has ever changed--or ought to have--and correspondingly an empty-headed liberalism that is wholly focused on the human and thinks that everything can be changed. There is a middle way and there lies virtue.
JeanCan you explain why it is good that all face one way? I though that the Holy Spirit was the one who effects the consecration and he was sent to dwell in all who believe in Christ, i.e., all of us. Or have I misread the Good News according to John?
Joseph, I didn't say I thought facing away from the congregants was "good," only that I'm partial to it from the old days in our Anglo-Catholic parish. I'm also partial to a communion rail, kneeling at communion, RED wine in the cup, and NO gee-tars, bongo drums, hymns written after 1845 or handholding and hugging.When I attend Catholic Mass, however, I follow the prescribed rubrics, sing the songs listed (I've even learned to stop rolling my eyes at "Taste and See") and stand when everybody receives.Bill, yes, these are only things I observe in my neck of the woods. I hope I made that clear.
Just to clarify my original post:I'm not making judgments about what's good or bad, conservative or liberal. And I also understand that Catholicism might look different in other parts of the country.I agree with Sean that catechesis is dreadful, and I would further suggest that there would be far fewer converts if those involved in RCIA required candidates to look more soberly at what is expected of them as Catholics. If you don't set the bar fairly high and be pretty strict and serious about it, you leave people struggling to discern whether their conversion was real years later and abandoning the whole enterprise entirely. I noted in another post that the drop-out rate at the local parish here is 90 percent. I did the math with my husband who has been involved with RCIA for several years, and it's true.I disagree with Sean's notions of tolerance. But we've been there before, so no need to rake over that old ground.
Jean Raber: "I would say liberal Catholicism is more dormant than dead." Peggy: Maybe it depends on where you live. There are parishes where it continues a lively presence and maybe a few dioceses. Beyond that professional associations of lay ministers seem to me of necessity to be at least modestly liberal if only because they have to make a living (wage) and they are professionals (with some non-clerical standards for doing their jobs). Universities seem mostly full of liberals, certainly the Catholics.Jean: "Innovation is out, a return to tradition is in. Catholics seem to want to get rid of the liturgical dancing, the new hymns, and ad-libbing the language of the Mass. They seem open to chants, some Latin, and facing the same way at the consecration. (I consider myself a liberal Catholic, and Im for that.) Id guess few Catholics want to return to everyday Latin Masses or see major rubric changes."Peggy: Innovation may be out but I don't see in my preceincts a return to "tradition," either the real one or the ersatz one that gets promoted by reactionaries. Liturgical dance can go (was that a liberal cause?). Some Greek (Kyrie), some Latin, but I notice that most people under 45 don't know it and don't sing it. Facing the same way at the Consecration? you mean priest and people facing East or what passes for East? Haven't seen it.Jean: "Ecumenism is out, apologetics is in."Peggy: Both in here. NY is by nature ecumenical, of necessity. And I was surprised at the keen student interest here in talks by John Haught about Darwin, Einstein, and Belief. They seemed to take great comfort in the compatability of the three. Jean: "Tolerance is out, orthodoxy is in. Most Catholics I know are sick of trying to be understanding of homosexuality, abortion, divorce and birth control. They dont want to hear arguments for women priests (not gonna happen in this lifetime, so find something else to do). Theres certainly a shape up or ship out attitude."Peggy: Don't see it quite this way here. People may be tired of the arguments (or some may be) but I would say except for abortion, people are most or less tolerant or supportive of the rest. Perhaps more people just ship on their own, but not because they're told to shape up.So is liberal Catholicism dormant, dead, tired, or out there like yeast?
I think Jeans observations are generally true, and if it is out there like yeast, it is pretty old yeast and not likely to leaven very well. The reality I have seen over the last decade is that the conservative or orthodox movement is generally younger. This is true both in the laity and among religious particularly women religious. I think this, more than anything is going to lead to the demise of Liberal Catholicism. I disagree, however, that tolerance is out. I think a better description, from the perspective on the other side is that rejecting forced acceptance is in. To tolerate something, one must first identify it as objectionable. As to some of the issues you identified, what is rejected is the insistence that people not just tolerate or bear things but accept and embrace them.As to apologetics, I think that has less to do with rejection of ecumenism and more to do with the miserable job of catechesis that was done in the US during the decades after V II. I and others I know who are the ones scooping up those books Jean mentions do so to learn more about our faith than anything else. Besides, what has passed for ecumenism in the past isnt dialogue, but stripped down Christianity which usually means non-denominational Protestantism.I dont know about Dunwoodie, but I was at the Mass in Yankee Stadium, and despite cold, windy, and crowded conditions people were truly in a joyful mood. There were a lot of young people there, and they sure didnt look bored to me.
Peggy,Sorry, got the order wrong as I was trying to get the links straight. In any case, if they can get through to Peter's piece, they can link through to George.
First, if Diogenes says liberal Catholicism is a "lifeless dummy," Diogenes is certainly not lifeless...Jean, I don't see us moving more to tradition but to "retrenchment" on the official side of the house.Yet the differences are somewhat a matter of location. Here's an example:On Saturday I played in a bridge tournament in Santa Fe wherethey announced there new complex would be named after the long time rabbi of Santa Fe, Len Helman -once also a world class bridge player and much loved by all.The next day in the Santa Fe paper, a sweet op-ed by the same Len Helman appeared, praising the working together of faiths in the community there. He recalled that as a metter of piety, he attended Midnight Mass at the cathedral each year and was warmly greeted by the Archbishop and the Rector. he saw Benedict's visit as a kindly old pastor -a kind of contemporary churchman reaching out.Here in Los Alamos. 40 miles away, ecumenism is almost if not dead. Christian Unity was never mentioned during Christian Unity week -what mattered was perpetual adoration.Another example is Pax Christi; PC New Mexico with strong roots in Santa Fe is musch beholden to Fr, John Dear who is literally detested by our JPII priest (retired military man) and many of his followers.I wonder what will happen when they bring Helen Prejean here to speak this year?So I see Commonweal as a magazine that attempts to give sophisticated discussion to the hard or complex issues of the day as opposed to those Catholic publications that offer only the TRUTH or, like NCR, have an unabashedly liveral bent.Sorry, Peg, but I'd say the editorial policy tends to be moderately progressive, though I'm quite unhappy with all the semantics here.So i laughed when Kathy said she was shocked shen she was called a conservative - I'd have never have though that - reactionary would be the adjective I'd use, bu tthat shows the semantic tangle
I admire Fr. Reese, and often agree with what he says, but not in this case. I don't think that the Pope's visit changed anything. A brief media frenzy has rendered otherwise sensible people mesmerized. It will blow over quickly and be forgotten. And the Pope's outreach to survivors of clerical sexual abuse, while welcome, cost him nothing. It was a decent gesture, but he let the American Bishops off with the lightest of wrist-slaps. It was not only the Bishops who "handled the matter badly"; it was the Vatican. The initial coverup of the Maciel business happened on his watch at the CDF and his failure as Pope to have a full disclosure of the outcome of the inquiry into the charges against Maciel has left those who brought the charges in limbo while allowing the Legion to continue to venerate the memory of their disgraced founder. I don't think we have to worry about reform-minded Catholics running out of items on their to-do lists any day soon.
Susan, I think Fr. Tom Doyle, victim advocate extraordinairre, wrote a persptive piece on the Pope's visit, with some praise for a "changed" Benedict, but arguing more indeed has to happen and the ball is in the Bishops' court to do so, e.g. supporting SOL legislation and opening files.Sad to say, I don't think they will.
"professional associations of lay ministers seem to me of necessity to be at least modestly liberal if only because they have to make a living (wage) and they are professionals (with some non-clerical standards for doing their jobs). "My experience with professional lay ministers - and clerics - is that, as a whole, they are more liberal than the body of the faithful as a whole. Not sure what ths means: does a significant commitment to service make one more liberal? Are already-liberal people more attracted to a life of service? Is there something self-selecting about the process of recruiting and developing church professionals that excludes those who are more conservative?I know it's commonly believed among conservatives that exposing someone to American university life is to plant them in a hothouse of liberalism. Inasmuch as professional standards have been steadily rising among lay ministers in the church and it's not unusual for preparation/certification to take place in an academic environment, perhaps there is something about that interaction with academia that activates the liberal yeast in candidates?
"Commonweal has often been called a liberal Catholic magazine, but not a progressive onea distinction I maintain. Is it a distinction without a meaning? To those under 45?"I'm not quite under 45, but ... yes. What is the differennce? I've been trying to glean the difference from the conversation, but it's still eluding me.
Looks like we're all struggling with the semantics here as we try to figure out what we mean by the labels we use. It always reminds me of what Blake cautioned: "To generalize is to be an idiot," advice I need to follow more often.I do think labeling ideas or movements is one thing, but labeling people--Bob Nunz's calling Kathy a reactionary--should be out of bounds.Not that Kathy wants or needs my defense.
I'm late to this party, but I want to compliment Joseph Gannon on his 9:56 a.m. post from earlier today. I thought it was very insightful.
Jean,I deeply appreciate your kind words.And Joe Gannon's thoughtful post. Made me look up "biblia"--neuter plural indeed. But it's an unusual kind of plurality, I would think.
Peggy,Your definitions are interesting. I guess, though, I think of "liberal" as having a harder edge than "progressive." The terminology is tangled indeed.Cathy
I'm afraid that I find all this label discussion pretty uninformative. What i find distressing about the so-called conservative clergy that populates parishes etc. is that they seem to have no real grasp of good theology or good Scripture studies. I'd be plenty happy if they read the weekly Scripture piece in America by Fr. Harrington, for example. The preaching I usually hear show a dreadful ignorance about such things. It wouldn't be so bad if the so-called conservatives were willing to discuss doctrine seriously. Instead, they seem to practice what we used to call ipsedixitism, i.e., it's so, because I say it's so.Pope Benedict, however he's "classified." shows himself ready to offer reasons for what he says. I appreciate that he does so. I take it that we are called upon to consider this evidence seriously. None of this is a matter of "obedience." It's just truth-searching, a process that is never completely concluded about any non-Credal matter and that even is appropriate when trying to see the implications of the Credal formulations themselves.
Peter Phan claims that one can be a "Buddhist" Catholic. Would his belief in a quadinity rather than the Catholic Church's belief in the Blessed Trinity, make him a liberal or a progressive? Wouldn't Buddha have to convert and become part of the Body of Christ to make one a " Buddhist" Catholic? I suppose I simply don't get it.
Jean,Like I said - the tolerance comment is from a different perspective. Perhaps the best example deals with homosexuality - but it is similar for divorce. I believe I am tolerant. By tolerance, I mean that I belive, as the Church teaches, that homosexuality is morally wrong. I don't even think it is a particularly and uniquely sinful. In fact, there are many things, including things that I struggle with myself, that might be more problematic. I tolerate it in the sense that I don't think it is my business, or anyone else's, to condemn or persecute homosexual people. What I object to is the the idea that tolerance means that I am intolerant, and a bigot, if I don't accept the proposition that homosexuality in not sinful at all.
The only Way, is Christ's Way. The Truth is absolute. The Truth is consistent, yesterday, today and always. If we believe in Him, Christ, we are to conform our lives to His Truth. Christ has only one voice. He did not come to confuse us. Follow Him. Be Faithful to His Church. If you are not for Him you are against Him. To live a life of Virtue, one must follow His Way to Love.
Sean, thanks for that cogent explanation.Rather than try to impose labels on various types of Catholics, labels which seem to be falling apart here, perhaps it's fair to say that Catholics who sincerely try to live up to the teachings of the Church may also have different responses to activities the Church teaches are sins without putting labels on those Catholics.You don't want to be seen as intolerant because you believe homosexuality is a sin. I don't want to be seen as tolerant of abortion because I don't want to legislate against it.
Good idea Jean. No one should impose labels on anyone. The labels heterosexual and homosexual etc. are demeaning. Why use such terms to describe anyone? God only made Man and Woman. Homosexual sexual acts are demeaning because they do not respect the Sacredness and Dignity of Human Life and are not consistent with God's intention of Sexual Love. Sexual Love exists within the Sanctity of a Holy Marriage which is Blessed by Him, God. "What God Has Joined Together" (Direct quote from Christ) The document, " Theology of the Body", inspired by the Holy Spirit, through His chosen leader of His Church, at that period of Time, Holy John Paul 11, explains and defends the Truth about Sexual Love.
Jean,I don't follow your logic.I am tolerant of homosexuality because I would take no action, including outlawing homosexual behavior. But if we refuse to act against the horror of abortion, aren't we in fact tolerating it?I don't think the dispute is over tolerance, but approval. I think it is hard to argue that people who do not oppose abortion on demand tolerate it. I think they usually claim that that toleration does not equate to approval - frankly in exactly the same way my attitude about homosexual behavior, or divorce, or adultry is one of tolerance but not approval.That being said, I argue that Catholic doctrine, and indeed the natural law, do not allow us in justice to tolerate certain things - like murder, slavery, or rape - but rather require our active disputation. Abortion is one of those things because it involves the intentional and unjustified destruction of innocent human life - we are not permitted to tolerate that.
A friend who sometimes posts here says the answer to the original question here, "I Liberal Catholicism Dead?" is a simple YES. And in his neck of the woods (as in my parish) i it's certainly close to internment.But that's the area issue.He also said - and I found it important - that ecumenism is dead.Under the weight of the identity push, I see that happening too, as previously noted,What's problematic is if we really are concerned with the "new atheism" or Taylor's secularism in the Atlantic areas, moving towards more enclavism is unhelpful, both in terms of proclaiming belief in God here and in isolating ourselves more in the coming global shift.
Paul Moses stated on his post of May 5th, "even conservatives will assail the bishops when they disagree." It should be noted that some bishops are not in communion with the Pope.
Sean said: I am tolerant of homosexuality because I would take no action, including outlawing homosexual behavior. But if we refuse to act against the horror of abortion, arent we in fact tolerating it?Jean asks: If you wish to take no legislative action against homosexuality, which the CCC calls a grave sin, why is it wrong not to take legislative action against abortion?I expect your response would be (as implied above) that abortion is not only a sin but a crime.I would agree with that in some, even most cases. But I also see some medically gray areas that won't allow me to embrace an absolutist view on this issue. It is the sticking point over which I feel I cannot, in good conscience, call myself Catholic anymore. That leaves the church smaller but more faithful--a good thing, according to Donohue and others.Win-win, no?
It's not for me to tell folks about their affiliation, but I'm deeply saddened by Jean's last paragraph. And ther eare others who post here who say they've left the church, but whose posts reflect a terrific Catholocity.I agree that Joe Gannon's post on keeping balance was on target and Bernard's post on the importance of searching out the truth as a continuing (I'd say lifelong) proicess is quite germane.It strikes me that the job of being Catholic is hard enough: trying to love Christ and follow his way every day-trying to influence others, especially by showing love and truly listening;-grappling with a world that easily slips into persobnal "spirituality" or gives up on God altogether.Those struggles are not .helped by the all knowing spinmeisters of faith (like Mr. Donahue in the newest threadI'd just like to add I found Cardinal Martini's article in America on living the faith in our post modern world to be both broad minded and spiritual and embarcing a broad view of Church on the (prayerful) search.
Once you introduce a false assumption, the Truth gets distorted. The Catholic Church is a Theocracy, not a Democracy. We are all called to be servants of the Word Made Flesh as He Has revealed Himself to His Church. The Truth is revealed in The Deposit of Faith that has been handed on to the Apostles and their successors through the inspiration of a special Gift of Grace from The Holy Spirit, the Powerful Union of God's Great Love and His Great Mercy. ("I will not leave you orphans") This is a Truth of the Catholic Church, His Church. The Truth of the Way we are to Love one another as He Has Loved us. Only Good can come from God's intention for Love. Peace.
Nancy, I'm not sure what to make of most of your comments. Perhaps you'd care to identify what false assumption has been introduced? Or who has denied that the Church is the repository of True Teaching? Or perhaps you're simply parading your orthodoxy for the rest of us to admire?The discussion is how you respond to the Truth--and whether your response is sufficient to sustain your place at the Table. Which I presume mine is not, so I'm not there anymore, though I still take the Church seriously and struggle to be better.
Jean, how am I "parading" orthodoxy by stating that the Catholic Church is a Theocracy? We are all called to follow Christ. The Deposit of Faith has been entrusted to His Church. This Truth of the Church is the same Truth yesterday, today, and always. The false assumption is that the Catholic Church is some sort of Democracy where we get our own vote to determine what is Truth. We have been given the Gift of Truth through the Life and Death of our Savior, Jesus Christ, who is with us now, as always. We simply need to Believe. That is all. (everything)
P.S. Christ, The Truth, The Word Made Flesh, is absolute. He is not a matter of opinion. You respond to the Truth by being United to the Truth with Love. "If you Love Me , you will keep My Commandments." To be Catholic, one must enter into a Loving relationship with God.
Clearly, you have no point to add in my exchange with Sean about a correct and practical response to the church's teaching about abortion. Your interjections strike me as so much recycled bits of apologetics designed to add I know not what to the conversation. You puzzle me entirely, whatever you're trying to accomplish by this puzzles me entirely.Good day to you.
The Church's teaching on abortion is to be believed and respected as the Truth. It is not open for debate. One does not debate a Truth. I am sorry that you are so puzzled because I am faithful to the Magisterium of His Church. I Believe, that is all.(everything) I am more puzzled that you are so puzzled. He never told us that it would be easy, He only told us that it would be worth it. Peace to you.
I don't know what to call that form of Catholicism that leads to a surfeit of capital letters. Capitalism?Anyway, back to the original article, there is a tendency among American journalists to treat Catholics as though we were arranged in teams wearing jerseys, where one "wins" and another "loses" (probably because they report on politics this way all the time). Among ourselves though, is this any way to talk about Christ's church? The body has many members... Indeed, the purpose of saying one group or another is "dead" seems to me to be an attempt to bully people into silence, and I would submit that this is wrong and wrong-headed both. Time magazine may have no scruples about this, but that doesn't mean it's a fitting way to consider the situation.I have the same gripe about "liturgy wars." What are we doing, talking about a war? I think we are pretending that we can vanquish people with whom we disagree. Maybe that works in politics. It ain't that simple in the church, or so I would like to think. Charity first, charity always comes first. Or have we forgotten that, in our thirst to be right all the time?Where are my fellow Catholics going to go when they've been told they "lost" some sort of war or -- worse! -- that they are "dead"? Will someone come and take away their baptism? Will we introduce swipe cards at communion, coded for conservative orthodoxy, to be sure no one receives who "has issues" with any church teaching? The liberal or progressive Catholics (call them what you will) whom I know would be very surprised to hear that they have been part of a "rebellion," when all this time they thought they were remaining faithful. Benedict has not swept these people away. What the article is implying, by saying that he has, is that we can afford to discount these people now. I don't believe it.
Rita, a nice thoughtful post. Thanks. You ask, "Where are my fellow Catholics going to go when theyve been told they lost some sort of war or worse! that they are dead?"I think the Time article has part of the answer--they ignore church teaching on some issues or shop for another Church. The writer ignroes the many lapsed Catholics who retain some Catholic identification and find it difficult to "turn Protestant" after being Catholic (or, in my case, to "go back" to the Anglo-Catholics). It feels like a step backward.Luckily, we have Nancy to bonk us over the head with exhortations to shut up, stop thinking, and get back in line. No thanks.
With all due respect Jean, I am simply stating the Truth of the Church that Christ Has Founded. Christ has only one voice. The Word is consistent. He did not come to confuse us. He did not say that there are many Ways. There is only one way to Perfect Love, His Way. We acknowledge the Truth of our Faith everytime we recite the Creed:I(We) believe in one, Holy, Catholic and Apostolic Church...I am not asking anyone to stop thinking. I am simply stating that His desire is that we are speaking in one voice, His voice. To do that, we must be Faithful to the Magisterium of His Church. Peace.


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Stained Glass "Miracles" at the Cloisters
Today's New York Times has a lovely review by art critic Holland Carter of the exhibit Radiant Light: Stained Glass from Canterbury Cathedral, now on view at the Cloisters in upper Manhattan. The windows, originally designed for a shrine to Canterbury's own St. Thomas Becket, depict ancestors of Christ -- most of whom you won't find depicted in many contemporary churches. Their beauty has Cotter waxing metaphorical:
Medieval Christian religious art, like Christian theology, is based on a complicated interweaving of darkness and illumination. Church interiors were both sunk in shadow and saturated with light: sunlight filtering in through windows; candlelight glinting off gold vessels; halos radiating from images of saints. The idea that light penetrated glass but left it unbroken was taken as a symbol of the virgin birth. Churches were conceived of as truth-holding boxes of light, but also as power stations, feeding light into the world.
The review is as much meditation as appreciation, and well worth reading.
Stained glass windows, especially very old ones, are one of the best reasons to poke your head into Europe's great old churches. As for these windows, you can study them online at the Cloisters website, but I'm hoping to make a pilgrimage to see them in person. The exhibit is there through May 18, which means it can wait until Aprille with his shoures soote / The droghte of Marche hath perced to the roote. On the other hand, with the winter we've had, March might be the perfect time to seek out a little extra light.
About the Author
Mollie Wilson O'Reilly is an editor at large and columnist at Commonweal.
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Many years ago, I finished reading Barbara Tuchmann's wonderful "A Distant Mirror" in some fading January sunlight somewhere in the Cloisters... a religous experience I've always treasured.
I've always wondered why so much artistry was exercised in difficult to see stained glass windows a hundred feet above the pavement. The traditional answer has been that the artist had God as his audience and was not concerned with mere mortals. I believe recent scholarship has emphasized that medieval preachers and painters spoke the same language, i.e., stressed the same themes, incidents, and morals, whether biblical or familiar lives of the local saints. There was not such a division between elite and lay understandings as was prevalent in at least some of the Renaissance. The minor gods and goddesses, muses and so on would draw more of a blank than the obscure scenes of a St. Roch presented to a medieval. And of course in our own day there's perhaps an even more substantial gap between modern artists and the unwashed masses.
Another topic: Asubtle use of typology in the old cathedrals that might give us pause today -- Old Testament stained glass scenes were often placed along the North aisles where the light was dim as an indication of their status as fading shadows in contrast to the NT glorious scenes on the South.
"From earliest Christian times, the priest (ad orientem) and laity faced the direction of the rising sun, awaiting the Second Coming of Christ; for this reason, Catholic churches were always oriented to the East. Thus, Old Testament themes were placed on the north side, since the North was associated with darkness, cold, and evil; conversely, New Testament narratives were placed on the south side. The west side, associated with human history, typically featured the Last Judgment, serving to remind the faithful that they passed from time into eternity when they crossed the cathedral threshold."
I hasten to add that this North/South practice is not universal and certainly not common in modern churches. Nor are Last Judgment scenes - they seemed to have vanished in the twentieth century or earlier. Whether this is due to progressive and ecumenical attitudes or to the loss of the ability to read older churches is debatable.
There may be an echo of the new orthodoxy (that the OT has been transcended) in Cotter's NYT conclusion:
"And, inevitably, because human history is dynamic and chaotic, the meanings of the windows have altered. Today, the ancestors they immortalize, patriarch after patriarch, imbued with the politics and prejudices of another day, are not necessarily models to admire or personalities to love."
You might also like reading Cotter's reflections on city churches from about five years ago. A good essay for people who like living in cities.
In my father's village church, when we recite the Hail Mary children gather around a statue of Mary. On the left side above the altar, there is a large stained glass window depicting a Mary in a bright blue robe with a bright green snake under her foot, but no one ever turns to the stained glass window when praying to Mary. In fact no one in my knowledge has ever commented on what is represented on the stained glass windows in the church, as if no one paid attention to them. Why do statues attract people in a way that stained glass does not? Are glass windows, somehow, less "real" in spite of their colors?
Were stained glass windows used in liturgy in medieval times? When there was a prayer to a saint who was depicted, did they turn to look at that window in their prayer? When the reading was about some scene represented in a window, did the preacher use that window in his homily? (It never happens nowadays.)
There is a whole season of "The Wire" devoted to a feud between the Baltimore longshoreman's union and the police that is touched off by which group has the bigger stained glass window in the local church.
I'm going to go out on a limb here and say that this kind of one-up-manship isn't new and that people in the Middle Ages were just as likely to make a commissioned glass a point of pride as the guys in "The Wire."
Claire's question about the use of stained glass in liturgy is interesting, and I don't know the answer. I have seen Anglican priests refer to windows of saints in their sermons, sometimes explaining the iconography. I fear that sometimes these windows just create a general churchy ambience and fade into the background.
In England, where small parish churches tend to be left open to visitors unlike here, the church ladies often leave little handouts or brochures by the poor box that tell you about the points of interest in the church. I was quite moved by the glass in one church, one pane of which was like a crazy quilt of medieval glass, painted with partial images. The story was that when Henry 8 was sending thugs around to smash glass, the locals carefully dismantled it and hid it in their homes, where it sustained damage. After Elizabeth came in, the parishioners brought what glass had survived back, and the broken pieces were used to create a new window.
I fear that sometimes these windows just create a general churchy ambience and fade into the background.
Me too. From Patrick Molloy's very interesting link:
But the windows were not self-evident. In an age of aural learning, these windows were designed to be explained, to be taught: the shorthand of their visual symbols evolved over several centuries into a lexicon of identifiers for those initiated into its complex theological "facts." [...] "The stories are told by gestures and poses. Everything is abbreviated in a highly expressive form of narrative shorthand."
That highly expressive narrative shorthand is precisely one of the things I love the most about those windows. Once understood, a small visual symbol is enough to enrich our prayer. But it has to be explained first, and I fear that I and others do not understand most of those symbols. Like much of the liturgy and of our religious heritage, it's a closed book.
Claire -
Yes, the way I learned it the windows were meant to be teaching aids, more history than objects of veneration. Also, they are two-dimensional like pages in history books. True, most medieval people couldn't read, but some could.
Statues, on the other hand, are three-dimensiona, so they're more like the things they symbolize, which might explain why people use them as symbols for present saints.
Re: Stained glass windows use in liturgy
It seems to me that the stained glass windows require external light passing through to be most effective as a teaching tool.
For some reason, I found the British border panel the most appealing, probably because I have a huge crush on baroque music. I think that the symmetry of the panel has a similar appeal, and the lovely colors serve to enhance symmetry of the patterns. I find the seeming akwardness of the human figures to be soewhat off-putting, but I also recognise the subjectivity of my reaction. In any case, my wife and I intend to visit Europe soon, so we look forward to seeing some of this in person.
When ever I see the interplay of light and shadow,on a wall,like right here outside my window on the building across the street, or on a street on the ground or anywhere, II get that feeling that Emily Dickenson succinctly expressed;a heavenly ache it gives us we can find no cause.,That's how I feel when ever light and shadow play.It can be natural or artifical light,in door or outdoor.Light is always sublime though I believe there is also such a thing as a demonic[cold] light.
On one of my visits to Chartres, I followed a rather well-known English-speaking guide (whose name I forget) as he explained the biblical stories depicted in the windows. I earned several disapproving glances from him until I learned that the questions he was asking were meant to be taken as rhetorical.
I still remember my first sight of Chartres blue splayed across the stones of the floor. It used to be said that it had never been duplicated or equalled since. You had to spend a whole day at Chartres to see the difference in the light as the sun moved across the sky.
And another indelible memory: hearing a group of scouts singing a Gelineau Psalm in French. Thought I had died and gone to heaven,
Last month my parish lost a stained glass window of St Boniface in the chapel to enterprising thieves. The newspaper had carriied a story about the $2 million would be needed for restoring all the windows.
Just two hinges held this window on .. But a local pawn broker [Jewish?] dropped a dime on the guys and the police recovered the window , now securely bolted,, Boniface ,friars and pashioners all are happy, including my wife who gave a teary interview on TV when it was stolen.. .
You had to spend a whole day at Chartres to see the difference in the light as the sun moved across the sky.
Chartres, of course, is open to the public all day long. Sadly, the American practice of locking up churches does not lend itself to this kind of meditation. If you want to contemplate the glass in your local parish, better do it on Sunday before the priest chivvies you out the door after the last Mass so he can get back to the rectory and watch the ball game.
A good friend, now sadly deceased, used to attend a Melkite Church that was open most evenings for quiet contemplation. They had an altar screen that was done by an Orthodox nun. Quite lovely. I found stopping there after work several times to sit for awhile before heading home in the evening a good way to bring balance and persepective to the day.
i didn't get a whole day at Chartres, but that memory of sitting for 20 minutes in relative quiet on a late August afternoon in 1972 is still strong... and having read Kenneth Clark's "Civilization" shortly before that helped me with those mysteries...
And our own old city parish -with sturdy 1890ish windows from the Keck brothers studios - does share the mystery on those late afternoons inw ich we havea liturgy or service ... hope this Ash Wednesday at 5:30 may be of late sun as we see NT scenes through the Western windows...
Fr. Komonchak.
"On one of my visits to Chartres, I followed a rather well-known English-speaking guide (whose name I forget)... ."
When I taught a Humanities course I used to show a video, "The World's Most Mysterious Places" (Aachen, Chartrea and Santiago de Compostela")
I still have the VHS (not available in DVD) and just finished playing the Chartres section. A very knowledgable elderly, white haired gentleman, named Malcom Miller, was the narrator.
Thanks, Helen. That's the man.


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Rod Nordland
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Rod Nordland, international correspondent at large and Kabul bureau chief for The New York Times, has worked as a reporter in more than 150 countries, including Bangkok, Beirut, Baghdad, Cairo, Rome, Sarajevo, San Salvador, Islamabad, London and Kabul. He has worked for The Times in the Middle East, Europe and South Asia.
Mr. Nordland came to The Times in 2009 from Newsweek, where he was the magazine's chief foreign correspondent, based in London. During three decades abroad, he has covered every war that involved Americans and several that did not. He began his foreign reporting career for his hometown paper, The Philadelphia Inquirer, covering the Far East and Central America. He is a native of Philadelphia, where he has a large extended family, and his immediate family lives in England.
His honors have included being part of a Pulitzer Prize-winning team, and he was a finalist for a Pulitzer in international reporting. He has won two George Polk awards; several Overseas Press Club award, the 2013 Heywood Broun award and many others.
A graduate of Pennsylvania State University, he was also a Nieman Fellow at Harvard.
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