Catholic Metanarrative

Sunday, June 29, 2008

You are Peter!: Gospel Commentary for solemnity of Sts. Peter and Paul

Father Raniero Cantalamessa is the Pontifical Household preacher. The readings for this Sunday are Acts 12:1-11; 2 Timothy 4:6-8, 17-18; Matthew 16:13-19.


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VATICAN CITY, JUNE 27, 2008 (Zenit.org).- Today's Gospel is the Gospel in which the keys are given to Peter. The Catholic tradition has always taken this Gospel as the basis for the Pope's authority over the entire Church.

Someone might object that there is nothing here about the papal office. Catholic theology responds in the following way. If Peter is called the Church's "foundation" or "rock," then the Church can only continue to exist if its foundation continues to exist.

It is unthinkable that such solemn prerogatives -- "To you I give the keys of the kingdom of heaven" -- refer only to the first 20 or 30 years of the Church's life, and that they would cease with the apostle's death. Peter's role thus continues in his successors.

Throughout the first millennium, all the Churches universally recognized this office of Peter, even if somewhat differently in East and West.

The problems and divisions crept up in the second millennium, which has just concluded.

Today we Catholics admit that these problems and divisions are not entirely the fault of the others, the so-called schismatics, first the Eastern Churches and then the Protestants.

The primacy instituted by Christ, as all things human, has sometimes been exercised well and at other times not so well. Gradually political and worldly power mixed with the spiritual power and with this came abuses.

Pope John Paul II, in his letter on ecumenism, "Ut unum sint," suggested the possibility of reconsidering the concrete forms in which the Pope's primacy is exercised in such a way as to make the concord of all the Churches around the Pope possible again. As Catholics, we must hope that this road of conversion to reconciliation be followed with ever greater courage and humility, especially implementing incrementally the collegiality called for by the Second Vatican Council.

What we cannot desire is that the ministry itself of Peter, as sign and source of the Church's unity, will disappear. This would deprive us of one of the most precious gifts that Christ has given to the Church besides going against Christ's own will.

To think that the Church only needs the Bible and the Holy Spirit to interpret it in order for the Church to live and spread the Gospel, is like saying that it would have been sufficient for the founders of the United States to write the American Constitution and show the spirit in which it must be interpreted without providing any government for the country. Would the United States still exist?

One thing that we can all immediately do to smooth the road toward reconciliation between the Churches is to begin reconciling ourselves with our Church.

"You are Peter and upon this rock I will build my Church": Jesus says my "Church," in the singular, not my "churches." He had thought of and wanted only one Church, not a multiplicity of independent churches, or worse, churches fighting among themselves.

The word "my," as in "my Church," is possessive. Jesus recognizes the Church as "his"; he says "my Church" as a man would say "my bride" or "my body." He identifies himself with it, he is not ashamed of it.

On Jesus' lips the word "Church" does not have any of those subtle negative meanings that we have added to it.

There is in that expression of Christ a powerful call to all believers to reconcile themselves with the Church. To deny the Church is like denying your own mother. "You cannot have God for father," St. Cyprian said, "if you do not have the Church for your mother."

It would be a beautiful fruit of the feast of the holy Apostles Peter and Paul if we too were to learn to say of the Catholic Church to which we belong that it is "my Church!"

[Translation by Joseph G. Trabbic]

Thursday, June 26, 2008

Focused Link: Porn No More: Protecting Children From the Family Computer

DENVER — During Pope Benedict’s recent visit to the United States, he summed up the pornography problem when he addressed the nation’s bishops about the abuse scandals. “What does it mean to speak of child protection,” he said, “when pornography and violence can be viewed in so many homes through media widely available today?”

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Full article: http://ncregister.com/site/article/15156

Focused Link: Top 10 Findings on the Role Fathers Play in the Lives of their Children

A video presentation.

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Link: http://www.heritage.org/wherewestand/hif/hifvideo.cfm?vid=185

Focused Link: Being a good priest means being a ‘master of prayer,’ Pope says

.- On Sunday evening Pope Benedict wrapped up his weekend visit to the Archdiocese of Brindisi-Ostuni by speaking to a gathering of all the priests, deacons and seminarians of the archdiocese. Being a good priest, the Pope said, requires that one become a “master of prayer.”

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Full article: http://www.catholicnewsagency.com/new.php?n=12951

Article: How to fill a lecture hall, and how to empty it


PAUL JOHNSON

I recently gave a lecture, on quite a solemn subject, the connection between freedom and the ownership of property, to about 200 people, and was gratified -- and surprised -- at how well it was received.

Thomas Carlyle
1795-1881

I think it was because I followed my own maxim, and spoke for only 25 minutes, leaving the rest of the hour for questions. It is a fact of life that any discourse, on any subject, whatever the occasion and whatever the status of the speaker, will always please if it is five minutes shorter than people expect. That is one reason why Lincoln's Gettysburg address became so famous.

Of course what made it so unusual was that in the Victorian period orations of all kinds were expected to be long. Gladstone, on one of his Midlothian campaigns, was told by a working man that no sermon could properly be less than an hour in length, as it took at least that time to explain any important theological point. He bore this in mind, and not long afterwards, when addressing the Cabinet on the subject of his proposed Home Rule bill, his exposition lasted a full three hours, and was listened to 'in perfect silence'. Of course, holding forth in the Cabinet Room required no great verbal force. But Gladstone often spoke for well over an hour in public, to audiences of 10,000 or more. How did he make himself heard? How did his vocal chords stand it? In the Middle Ages, Muslim clergy, sermonising to vast congregations in the open, were accompanied by a tall, barrel-chested figure with a powerful voice, who repeated fortissimo each phrase as uttered. This man was known as a Loud Speaker. The phrase has persisted into the electronic age. Odd to think that the diabolically amplified caterwauling issuing from pop festivals, which keeps awake decent people within a ten-mile radius, should have its verbal origins in ancient Islam.

Before microphones came along, public speakers had to take lessons in projecting their voices. In France, the voice coaches employed at the Salle Garnier, the big opera house in Paris, also took on pupils from the Chambre de Députés. Clémenceau had lessons. So did Poincaré. When I lived in Paris, Edouard Herriot was sometimes pointed out to me as the last politician who had taken trouble to 'speak properly'. Successful speakers were referred to as 'un ténor'. In England the last public figure to benefit from speech training was Oswald Mosley, as those who heard him speak in Trafalgar Square will remember. Mosley also used the formal and vigorous repertoire of oratorical gestures, which were still employed up to the second world war, and which were also taught. Natural speakers like Lloyd George and Aneurin Bevan did not need elocution training because they inherited the Celtic hywl and body movements of the Welsh tradition.

I have been reading about the famous address which Thomas Carlyle gave to the students of Edinburgh University, on 2 April 1866, after they elected him their rector. He was already 70, and had not spoken in public since his series on Heroes in 1840. He tried to wriggle out of giving a lecture but they would not have it. Worrying about it made him ill, and his wife Jane worried still more -- it is believed to have hastened her death, which occurred the same year. In the end Carlyle decided against a written text, and just before getting to his feet he threw away his notes too, and spoke extemporarily. This was an amazing thing for someone of his age and nervous temperament, for there must have been thousands present, and delivery cannot have taken less than an hour. But when he sat down the mighty audience rose to their feet and cheered, and the organisers were able immediately to send to Jane Carlyle, cowering in London and waiting anxiously for the outcome, a cable which read 'A perfect triumph'. The students followed Carlyle back to his lodgings and stood outside huzzahing until he told them to go, as he wanted to sleep. There is a superb drawing of Carlyle speaking at this event, done on the spot by one of those skilled instant-action artists in which Victorian journalism abounded. It shows the great man radiating wisdom and benevolence.


The students followed Carlyle back to his lodgings and stood outside huzzahing until he told them to go, as he wanted to sleep.


There ought to be an anthology of notable rectorial addresses. It would certainly include the notorious speech Lord Birkenhead made in November 1923 when he was installed as rector of Glasgow University. I say notorious because his subject was 'Idealism in International Politics', but his message was one of realism. The League of Nations, he said, would fail, along with all other idealistic schemes not rooted in historical experience. And he reminded his young audience that the world was still rich in 'glittering prizes' which would go to those who had 'sharp swords' and the will to secure them. Right-thinking people, especially the clergy, were deeply shocked by what they called Birkenhead's cynicism. But the students loved it. And why not? The world is a horrible place -- then, and still more now -- and why should not the young be encouraged to seek such glittering prizes as are still on offer?

Speaking to students can be a risky business, and they are far more likely to make any objections to what you say plain and vocal than an audience, say, of rich businessmen, army officers, advertising types, politicians and bureaucrats, or the general public. I have lectured all over the world since the 1960s, on more occasions than I care to recall, and I must have given a talk to students in at least 50 universities, chiefly in the United States. I love American audiences. They are often ignorant, especially first-year students, but they listen hard, are appreciative, often enthusiastic, and ask intelligent and thoughtful questions. They are always anxious to learn. There is none of that cynicism and contempt for sincerity, so common over here, radiating from Oxford and Cambridge, where it is encouraged by embittered dons who believe they are insufficiently rewarded for their brains and academic status -- as if the mere ability to pass exams and write turgid articles to specialist journals is the only true test of a person's worth. But I must not go on about this point. I am holding my fire for a great blast about Oxford, and the way it is run, or not run.

Panjandrums like Thackeray also got to enjoy lecturing to Americans, even if they had not read his books, or were not entirely sure why they were coming to hear him speak. He delighted to recall an incident in a Midwest hotel when, lounging in a deep armchair, he overheard two waiters talking. 'Say, do you know who we have staying here? The great Thacker!' 'You don't say so! And what does he do?' 'Damned if ah know.' Dickens loved Americans, too, once he got used to them as an unknown race. He said that, in a sleeping-car train, he once apologised for his ignorance, saying: 'You see, I am a stranger here.' The steward replied: 'Mister, in this country we are all strangers.'

The best lecturers I have ever heard were, in order, Kenneth Clark and C.S. Lewis. Clark I heard give two courses, one on the painter he called 'Rumbrunt', the other on 'Tintorette'. Both were perfection. Lewis was close to that, and could fill the hall at Magdalen to overflowing, the girls squatting at his feet. A.J.P. Taylor could fill the same arena but he attracted mainly men. By contrast, old Tolkein was a poor lecturer, dull and hard to hear, keeping his head down, nose to text. He was almost as bad as Jean-Paul Sartre, towards the end, the worst lecturer I ever heard, becoming almost inaudible, head sinking, and interminable so that the room gradually emptied. Hope that never happens to me.


ACKNOWLEDGEMENT

Paul Johnson. "How to fill a lecture hall, and how to empty it." The Spectator (June 18, 2008).

This article is from Paul Johnson's "And another thing" column for The Spectator and is reprinted with permission of the author.

THE AUTHOR

Paul Johnson, celebrated journalist and historian, is the author most recently of George Washington: The Founding Father. Among his other widely acclaimed books are A History of the American People, Modern Times, A History of the Jews, Intellectuals, Art: A New History, and The Quest for God: Personal Pilgrimage. He also produces brief surveys that slip into the pocket, such as his popular The Renaissance and Napoleon. He is a frequent contributor to the New York Times, the Wall Street Journal, the Spectator, and the Daily Telegraph. He lectures all over the world and lives in Notting Hill (London) and Somerset.

Copyright © 2008 Paul Johnson

Article: The War on Abstinence


RYAN T. ANDERSON

The Los Angeles Unified School District doesn't want Karen Kropf talking to its students. District leaders fear that what she says isn't "balanced" and that she's not a certified "expert" in the field.

Really, though, they just don't like her message about teenage sexual self-control and the limited protection of condoms. That, and they're worried about what the ACLU might say, especially given California's law against "abstinence-only" education.

Investigating Kropf's situation, I was startled to discover an alarming trend that has gone unreported: The ACLU and Planned Parenthood have teamed up in an aggressive campaign over the past several years -- a campaign to pressure states to eliminate abstinence education and to reject federal funding for these programs. And though their work hasn't drawn much attention, it has been remarkably successful. A year ago, only four states refused federal abstinence-education funding. Today the number is seventeen. The goal is to get enough states to refuse the federal abstinence-education funding to the point where the ACLU and Planned Parenthood can convince Congress to eliminate such funding entirely.

All this is happening, by the way, as fresh reports arrive almost every month about the benefits of teen abstinence and the effectiveness of abstinence programs.

But first, back to Karen Kropf. For ten years now, she has been speaking at local schools and community centers. When she was invited to speak at an L.A. public school, she was always brought in as a supplement to the official comprehensive sex-ed programs. Planned Parenthood frequently provides the official version, so you can imagine why teachers were eager to invite Kropf.


All this is happening, by the way, as fresh reports arrive almost every month about the benefits of teen abstinence and the effectiveness of abstinence programs.


Kropf would share her story of how she became pregnant at eighteen and had an abortion. Of how the child she aborted would be her only chance, her multiple Chlamydia infections having eventually left her infertile. Her husband would come to the classes as well, warning the students that he had contracted genital herpes despite consistent condom use.

By telling these stories, Kropf brought the statistics about condom failure to life. But her message was more than a scare tactic or a command to "Just Say No." She would clear away the common rationalizations that teenagers use when they begin to feel the pressure to become sexually active.

More important, she would paint an appealing picture of what the alternative could look like -- sexual self-control, resilience against passing temptations, better avenues of communication, a wider range of interests, and, ultimately, the ability to make a complete gift of self to another in marriage. As Kropf told me that she would tell the students, for her husband and her, this all "led to the only gift we had to give when we married, . . . proof that we could be faithful." It's a message that students respond to.

Scott Cooper, a teacher at James Monroe High School, where Kropf spoke, first heard her nine years ago. He told me that, "in my twelve years of being involved in educating high-school students, Karen Kropf's presentation is the most effective abstinence presentation I have seen. Students listen, students are shocked, students are moved by the emotional pain Karen has felt, and students respond. Every time I have seen Karen present in a classroom (at least twenty-five times now), easily 80 percent of both male and female students choose to accept Karen's charge that they are worth waiting for." He was so impressed by her presentation, that he joined her board of directors a year ago.

Kropf doesn't ask for any compensation for her programs. Relying on community support, she charges schools nothing and has never received government funding. Still, some were not happy with her message -- though notably not the teachers who invited her, the students who appreciated her, or the parents who wanted their kids to wait until marriage (80 percent of American parents, according to a 2007 Zogby study).


Every time I have seen Karen present in a classroom (at least twenty-five times now), easily 80 percent of both male and female students choose to accept Karen's charge that they are worth waiting for."


But in 2006, with the ACLU attacking abstinence programs, the Los Angeles school district told Kropf that although she had been invited by teachers to public schools for eight years, she had to stop speaking until she wrote a curriculum and received approval.

She complied and submitted a curriculum. And this past December, the district notified her that she was not qualified to share her experience because she lacked a degree in the field -- and, perhaps more decisively, she didn't promote condom use and birth control. It appears that the district was afraid of violating a California law that prohibits abstinence-only education. The California Department of Education reports that state law "prohibits ‘abstinence-only' education, in which information about preventing pregnancy and STDs is limited to instruction on abstinence from sexual activity."

Of course, the school district had someone else coming in to teach about contraception -- couldn't Kropf continue as a supplement? No, because all "classes that provide instruction on human development and sexuality . . . shall include medically accurate, up-to-date information about all FDA-approved methods for: 1) reducing the risk of contracting STDs, and 2) preventing pregnancy." Even a supplementary speaker to a "comprehensive program" must be comprehensive, as California understands the term.

That California prohibits abstinence education is no surprise. Back in 1996, when the Clinton administration introduced federal funding for abstinence education as part of the Welfare Reform Act, California was the only state to refuse the money. In 2004, California Congressman Henry Waxman released a report claiming that abstinence programs were ineffective and that they provided medically and scientifically inaccurate information. Waxman now leads the charge in Congress to remove abstinence funds from the federal budget and has followed his report with a series of congressional hearings.

To give you a sense of just how lopsided last month's hearing was, consider this: During the questioning of four health experts who testified against abstinence education, Rep. Virginia Foxx asked if they would oppose abstinence education even if scientific evidence showed that it was more effective than comprehensive sex ed. Three of the four experts testified that they would still oppose it.

And yet few people seem aware of the coordinated effort to achieve all this that the ACLU and Planned Parenthood have undertaken (working in conjunction with such local groups as Advocates for Youth and the Sexuality Information and Education Council of the United States). In this year's Planned Parenthood annual report, the group boasts success in getting governors to reject federal funding for abstinence: "The tide is shifting in America, and last year 10 governors refused" federal funding. On their website, you'll find hyperlinks where you can "help Planned Parenthood bring vital information about birth control and responsible decision making to the classroom" and "tell your elected representatives it's time to end dangerous abstinence-only programs and to stand up for real sex education!"

The motivations for the campaign are probably legion. Planned Parenthood and their allies stand to make millions of dollars: The federal funding that goes to abstinence education is funding that they would like to be receiving. But the financial interests are secondary. The war on abstinence is the latest battleground in the culture wars. Arguing that it is "one of the religious right's greatest challenges to the nation's sexual health," Planned Parenthood insists that abstinence is "only one tactic in a broader, more long-term strategy" in the conservative arsenal. And Planned Parenthood sees itself as the great opponent to this supposed assault on sexual freedom.

It's not alone in the fight. Federally funded comprehensive sex-ed is, apparently, a civil liberty, and the ACLU wants to make sure that every teenager receives it. The group's website urges visitors: "Stop the Abstinence-Only Charade! Federally funded abstinence-only-until-marriage programs are ineffective, medically inaccurate, and some may even use taxpayer dollars to promote religion. The ACLU is calling for an end to federal funding."

To advance this end, it has established a national campaign -- "Take Issue, Take Charge" -- to lobby at the state level. The current one is similar to another ACLU campaign -- "Not in My State" -- launched in 2005. That one targeted eighteen states to get them to reject the federal funds. Today, seventeen states already have: Arizona, California, Colorado, Connecticut, Iowa, Maine, Massachusetts, Minnesota, Montana, New Jersey, New Mexico, New York, Ohio, Pennsylvania, Rhode Island, Virginia, and Wisconsin.

Valerie Huber, the executive director of the National Abstinence Education Association, knows what is going on here. When I spoke with her, she summarized the lay of the land: "Narrow special interest groups are pushing their ideological agenda at the expense of our youth. They are targeting states and local communities in opposition of abstinence education and working to replace it with explicit sex education programs."

And yet most people don't realize what's at stake in rejecting abstinence education. Huber puts the alternative in stark terms: Comprehensive sex ed would be better called contraceptive sex ed, she insists. "After making the obligatory statement that ‘abstinence is the only way to avoid pregnancy and STDs,' they typically spend the rest of their time instructing teens on how to engage in high-risk behaviors that will not result in pregnancy, but can have other serious consequences, including the acquisition of lifelong STDs. Comprehensive sex ed makes the dangerous allegation that using a condom makes sex safe. At best, this is misleading; at worst, it is dangerous to the health of youth." In their discussion of abstinence, one prominent comprehensive program has students come up with various sexual activities they could engage in while still being abstinent. The suggested activities include: "cuddling with no clothes on," "masturbating with a partner," "rubbing bodies together," and "touching a partner's genitals." Not surprisingly, the curriculum quickly turns to "the endless possibilities of outercourse" and "making the transition from sexual abstinence."


The war on abstinence is the latest battleground in the culture wars. Arguing that it is "one of the religious right's greatest challenges to the nation's sexual health," Planned Parenthood insists that abstinence is "only one tactic in a broader, more long-term strategy" in the conservative arsenal. And Planned Parenthood sees itself as the great opponent to this supposed assault on sexual freedom.


While the collusion of Planned Parenthood and the ACLU has gone unreported, some attention has been paid to the fact that a growing number of states are refusing federal monies. Usually, this has been reported as if it were uncoordinated, a mere happenstance that all these states have independently decided to reject abstinence funds. When the Washington Post reported on the trend, it cited the comments of the groups leading the charge as if they were observers, not partisans, in the battle.

A spokesman from Advocates for Youth expressed hope that "this could be the straw that breaks the camel's back in terms of continued funding of these programs. How can they ignore so many states slapping a return-to-sender label on this funding?" Meanwhile, a spokesman for the Sexuality Information and Education Council argued that "this wave of states rejecting the money is a bellwether. It's a canary in the coal mine of what's to come. We hope that it sends a message to the politicians in Washington that this program needs to change, and states need to be able to craft a program that is the best fit for their young people and that is not a dictated by Washington ideologues." And this from a Planned Parenthood representative: "This abstinence-only program is just not getting the job done. This is an ideologically based program that doesn't have any support in science."

But is abstinence education really just antiscientific ideology? Or are those pushing condoms and mutual masturbation really the ones driven by an ideological agenda, all the while ignoring what the best social science is telling us about teenage sex?

When I spoke with University of Virginia sociologist W. Bradford Wilcox (affiliated, as I am, with the Witherspoon Institute), he drew a different picture: "The social science strongly suggests that abstinence is ideal for the physical, social, and psychological welfare of teens -- especially girls. So the question is how can public policy best advance this ideal. It's true that many older studies suggested that abstinence education wasn't working. But there is a learning curve for any new public-policy initiative, and the newest studies give us some hope that a number of abstinence programs are succeeding in getting American teens to abstain from sex."

Comprehensive sex-ed classes typically address pregnancy and sexually transmitted infections (STIs), but consider some of the data. We know that when contraception is used "consistently and correctly," it can be remarkably effective -- only 0.3 percent of women using the pill and 2 percent of women relying on condoms become pregnant during the first year of a sexual relationship. Most teens, however, don't use contraception consistently and correctly -- and it has proven difficult for comprehensive sex-ed programs to eradicate teenage laziness, forgetfulness, lack of discipline, and poor judgment in the heat of the moment. Studies show that only 28 percent of females and 47 percent of males use condoms consistently -- as Wilcox notes in A Scientific Review of Abstinence and Abstinence Programs, his report for the U.S. Department of Health and Human Services.

This might account for what scholars call the "typical use" of contraception. So, for instance, we know from the National Survey of Family Growth that 11.8 percent of sexually active women who use contraception nevertheless become pregnant within a year. The rates are even higher among teens: 14.6 percent of non-cohabiting and 30.6 percent of cohabiting teens become pregnant during their first year of contraceptive use.

In 2005 there were 420,000 America girls under the age of twenty who gave birth, 83 percent outside marriage. Meanwhile, the Alan Guttmacher Institute reports that there were 214,750 abortions among fifteen- to nineteen-year-olds in 2002. Even if the unborn children are spared the abortionist's scalpel, they will be brought into the world at great disadvantage, as social scientists repeatedly report that children do better on every measurable standard when they are born and reared within marriage.

There is good news: During the past fifteen years, teenage pregnancy rates have dropped dramatically, down 50 percent for ten- to fourteen-year-olds and down 35 percent for fifteen- to nineteen-year-olds. This reduction can be attributed to less sexual activity and more contraception. Research by Columbia University public-health professor John Santelli shows that an increase in teenage sexual abstinence can account for 23 to 53 percent of the recent decline in teenage pregnancy.

If typical contraceptive use can result in a high rate of pregnancy, it isn't surprising that it can also result in a high rate of sexually transmitted infections (STIs). The most recent reports from the Center for Disease Control claim that more than half of sexually active Americans will contract an STI by age twenty-five (though some have challenged the report). The contraceptive pill does nothing to prevent STIs, and condoms do little to prevent diseases spread by genital skin contact, such as human papilloma virus, herpes, and chancroid. The impact of STIs is gendered, with young girls taking the brunt of the burden because their cervixes are not fully developed.

Sadly, many will contract an STI but not realize it until years later. One study, for instance, estimated that 80 percent of women may be infected with one of the strands of the human papilloma virus -- but most don't know about it and won't know about it until later in life when they are infertile or have cervical cancer.

Some will argue that the answer is more access to condoms, more contraceptive pills, more immunization for STIs. Teenage sex can be safe, they say, if only teens are empowered with the right gear. Yet clearing the typical-use hurdle seems difficult. And, even so, that only accounts for pregnancy and disease. Wilcox's study brings into question the very concept of "safe sex": Teenage sex, according to the data, brings about a host of negative consequences for happiness, family life both with the parents now and with a spouse in the future, and academic achievement -- to say nothing of increased rates of crime, drug use, and depression.

Just as the damage of sexual activity applies especially to young women, so the benefits of abstinence appear most salient for young women. Consider depression: Only 4.5 percent of teenage girls who abstain from sex and drugs suffer depression, compared to 15 percent of girls having sex and 25.5 percent of girls having sex and using drugs. Meanwhile, a study of twelve- to sixteen-year-olds found that sexually active girls were 6.3 times more likely to have attempted suicide. Wilcox estimates that "increases in premarital sex among adolescents may help account for increases in the adolescent suicide rate from the 1960s to 1990," while "recent declines in sexual activity may be linked to declines in adolescent suicide rate since 1990."

Males, too, reap benefits from abstinence but largely in the form of avoiding crime, delinquency, poor performance at school, and alcohol and drug abuse. As a team of researchers writing in Social Psychology Quarterly note, "premarital coitus may have far-reaching negative consequences for a white male's future well-being." Wilcox proposes that "teenage sex is associated with entry into a peer-centered rather than a parent-centered social milieu, where teens are more likely to take their normative cues from sexual partners and from sexually active peers." As a result, they tend to "shift their time and activities away from adult-monitored domains and toward peer-centered domains, which increases opportunities for delinquency and substance abuse."

Given the evidence of the benefits to teen abstinence, one would think that these seventeen states would be readily accepting federal funds. They argue, however, that even if all of this evidence is correct, abstinence education doesn't work.

Here again, the data aren't on their side. Wilcox notes that programs such as True Love Waits have "increased rates of virginity among adolescents, and they have also reduced the onset of teenage sex, the number of sexual partners, and sexual infidelity among adolescents." There is also evidence that these programs have "played an important role in driving down the teenage pregnancy rate in the last decade or so."

Of course, such teenage pledges are often not kept, but they nonetheless have real benefits. "While it is true that most adolescents who take a pledge to remain virgins ultimately end up having sex before marriage, such pledges do have real value," Wilcox notes in A Scientific Review of Abstinence and Abstinence Programs. "Pledgers have fewer sexual partners, they are more likely to abstain from sex before marriage, and they have markedly lower levels of non-marital pregnancy, compared to adolescents who do not take the pledge."


Comprehensive sex ed makes the dangerous allegation that using a condom makes sex safe. At best, this is misleading; at worst, it is dangerous to the health of youth."


Meanwhile, in a report released just last month, Christine C. Kim and Robert Rector of the Heritage Foundation reviewed twenty-one studies of abstinence education. They found that of the fifteen that examined abstinence programs, eleven reported positive findings, and of the six that examined virginity pledges, five reported positive results. When I asked Kim about the Heritage report, she said: "Of these fifteen studies, eleven reported positive findings, such as delayed sexual initiation and reduced levels of early sexual activity, among youths who have received abstinence education. When considering abstinence education programs, policymakers should consider all of the available empirical evidence."

These reports are encouraging, but truth be told the data is still sparse. Sex-education programs are simply too new for social scientists to draw any hard conclusions. It's true that the first abstinence programs weren't very effective. But the programmers have refined their methods, and the newest programs seem to be working.

At the least, it is simply wrong to say we have conclusive evidence that abstinence programs do not work. So why is the government spending twelve times as much on comprehensive sex education as on abstinence education? And why have seventeen states rejected federal abstinence funds?

Debates about sexual education are complicated by competing visions of the role of the state and public education. Many, no doubt, would prefer that state-run schools simply not address a question of such moral importance as sexual education and leave the topic to families. Still, even an education system terrified of moral education must confront what the scientific data show -- that teenage sex has a host of negative effects on the individual, social, and societal levels that no contraceptive pill or latex barrier can fully prevent.

Advocates such as Valerie Huber have taken the data to heart, and just last week they launched a campaign, Parents for Truth, to counter Planned Parenthood and the ACLU. The best evidence may be what has happened to James Monroe High School now that Karen Kropf isn't allowed to present. In previous years, back when she was talking to the students, the school averaged ten to twenty student pregnancies, Scott Cooper told me. "Over the last school year," he added, "Monroe has had nearly fifty student pregnancies." These teens are the causalities of Planned Parenthood and the ACLU's war on abstinence.

References:

The ACLU on sex ed
The ACLU anti-abstinence campaign: "Take Issue, Take Charge"
Planned Parenthood on sex ed
More from Planned Parenthood

Positively Waiting -- Karen Kropf's abstinence education website
National Abstinence Education Association -- Valerie Huber's organization
Abstinence Ed campaign: "Parents for Truth"

A Scientific Review of Abstinence and Abstinence Programs, by W. Bradford Wilcox
Abstinence Education: Assessing the Evidence, by Christine Kim and Robert E. Rector



ACKNOWLEDGEMENT

Ryan T. Anderson,"The War on Abstinence." First Things Blog (June 18, 2008).

Reprinted with permission of the author, Ryan T. Anderson and First Things.

THE AUTHOR

Ryan T. Anderson is an assistant editor at First Things. A Phillips Foundation fellow, he is the assistant director of the Program in Bioethics at the Witherspoon Institute of Princeton, New Jersey.

Copyright © 2008 First Things

Article: Myth No.3: Religion Is Opposed to Science


FATHER THOMAS D. WILLIAMS, LC

One of the most common objections to religious belief today is its supposed incompatibility with scientific knowledge.

Louis Pasteur
1822 - 1895

The age of science was supposed to replace the age of religion -- or so the story goes -- since it provided a better explanation of the natural world that we live in. We no longer "need" God, since science has explained how things really are.

Religion is "an enemy of science and inquiry," writes atheist Christopher Hitchens (God Is Not Great). The logic behind this accusation runs like this: Religion hates science, because religion is about power. Once people learn how nature really works, they won't need God anymore and they won't need churches or church leaders to tell them what to do. Church leaders will lose their influence and power, so they cannot let that happen. Therefore, church leaders will always try to thwart science.

Thus atheist Richard Dawkins writes: "Mystics exult in mystery and want it to stay mysterious. … One of the truly bad effects of religion is that it teaches us that it is a virtue to be satisfied with not understanding" (The God Delusion).

Both Dawkins and Hitchens declare that religion is inimical to science. Science and religion cannot peacefully coexist -- they say -- since they offer contrary explanations of reality. Since only one can survive, one must go, and the two are in a struggle to the death.

The example to be trotted out is always, of course, the case of Galileo Galilei. Though the Galileo affair was hardly a molehill, it wasn't nearly the mountain it has been made out to be.

Real errors were made -- scientific, theological and moral -- and injustices committed, and no one disagrees with this. Still, one historical case (Isn't it interesting how Galileo is the only example ever cited by the atheists?) hardly negates the enthusiastic support that the Church has given to the natural sciences over the course of two millennia.

Religion's supposed hostility to the natural sciences extends to other related disciplines, as well.

Christopher Hitchens writes: "The attitude of religion to medicine, like the attitude of religion to science, is always problematic and very often necessarily hostile." He adds that medical research only began to flourish once "the priests had been elbowed aside."


Far from being an obstacle to science, Christian soil was the necessary humus where science took root.


Oddly, in the very next line he fondly quotes Louis Pasteur as an example of this enlightened research, without acknowledging that Pasteur was a pious Catholic!

A closer look at the facts reveals a much different reality than that painted by the atheists.

History shows that the natural sciences grew out of Christian culture. As the sociologist Rodney Stark has so convincingly shown (See especially For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery), science was "still-born" in the great civilizations of the ancient world, except in Christian civilization.

Why is it that empirical science and the scientific method did not develop in China (with its sophisticated society), in India (with its philosophical schools), in Arabia (with its advanced mathematics), in Japan (with its dedicated craftsmen and technologies), or even in ancient Greece or Rome?

The answer is fairly straightforward. Science flourished in societies where a Christian mindset understood nature to be ordered, the work of an intelligent Creator. Science grew where people assumed that the natural world is intelligible and bears the handwriting of its author.

Far from being an obstacle to science, Christian soil was the necessary humus where science took root.

Christianity's unapologetic support of science is borne out by the immense direct contribution of the Church to science itself. To take but one area -- that of astronomy -- J.L. Heilbron of the University of California-Berkeley has written:

"The Roman Catholic Church gave more financial aid and social support to the study of astronomy for over six centuries, from the recovery of ancient learning during the late Middle Ages into the Enlightenment, than any other, and, probably, all other, institutions."

With this in mind, Hitchens' claim that "the right to look through telescopes and speculate about the result was obstructed by the Church" seems especially disingenuous.

What can be said of astronomy can be said equally of medicine, physics, mathematics and chemistry.

Just as the Christian church patronized the arts, so it vigorously supported scientific research. The caricature of an obscurantist, ignorance-promoting church simply doesn't correspond to historical truth.

Some of history's greatest scientists -- Newton, Pasteur, Galilei, Lavoisier, Kepler, Copernicus, Faraday, Maxwell, Bernard and Heisenberg -- were all Christians, and the list doesn't stop there. Some important scientists, such as astronomer Nicolaus Copernicus, were actually Catholic priests!

Christianity is not against science, but against an absolutist reading of science. The empirical sciences cannot do everything, and hold no monopoly on knowledge and truth. Many important questions -- the most important, really -- fall outside the purview of science.

What is the meaning of life? How should people treat one another? What happens to us when we die?

No matter how long a white-coated scientist toils and sweats in his laboratory, his instruments will never reveal the answers to these questions. Science is the wrong tool for the job.

You cannot scale Mount Everest by using a microscope and scalpel. You cannot write poetry with a vernier caliper. You cannot answer life's ultimate questions through scientific investigation.

One wonders, in fact, for all their protestations how much atheists truly desire to advance the needed dialogue between religion and science.

Hitchens writes that "[a]ll attempts to reconcile faith with science and reason are consigned to failure and ridicule." If this is the foreordained conclusion, there is no sense continuing to dialogue. It would seem that the imaginary "faith-science divide" originates not with believers, but with atheists trying to pick a fight with religion.


ACKNOWLEDGEMENT

Father Thomas D. Williams, LC. "Myth No.3: Religion Is Opposed to Science." National Catholic Register (April 6-12, 2008).

This article is reprinted with permission from National Catholic Register and the author. To subscribe to the National Catholic Register call 1-800-421-3230.

THE AUTHOR

Father Thomas D. Williams, LC, is dean of the theology school at the Regina Apostolorum Pontifical University in Rome. He has also worked extensively for Sky News in Britain covering church and ethical issues. For both NBC and Sky News, Father Williams has appeared as analyst on church affairs for CNN, CBS, ABC, and Fox News and now serves as consultant on Vatican affairs for NBC News and MSNBC. He is the author of Greater Than You Think: A Theologian Answers the Atheists About God as well as Spiritual Progress: Becoming the Christian You Want to Be and Who Is My Neighbor? Personalism and the Foundations of Human Rights. Father Williams is on the advisory board of the Catholic Education Resource Centre.

Copyright © 2008 National Catholic Register

Article: When did the Bible become 'hate speech'?


FATHER RAYMOND J. DE SOUZA

Four years ago, I wrote an article entitled "Thinly Disguised Totalitarianism" for the religious journal First Things, surveying the erosion of Canadian religious liberty under various regulatory bodies, professional associations and human rights tribunals.

Reverend Stephen Boissoin

I wrote then that "there are no restrictions on freedom of worship in Canada today." That’s no longer true.

As Ezra Levant details below, the Stephen Boissoin case is an egregious assault on religious liberty, press freedom and freedom of speech. And for those of us who previously underestimated the threat to religious liberty, it serves as a rude correction.

The judgment of the Alberta Human Rights and Citizenship Commission (AHRCC) against the Reverend Stephen Boissoin, a Protestant youth pastor, is a direct violation of his religious liberty. Whatever his "guilt" -- and who is not guilty before the human rights commission? -- the judgment requires him to write an apology abjuring his views on homosexuality, and prohibits him and the Concerned Christian Coalition from making "disparaging" remarks about homosexuals.

It is not specified what the AHRCC might consider "disparaging," but simply reading in public -- as in a sermon -- the Biblical admonitions against homosexual acts is not precluded. Indeed, the scope of the AHRCC order is so wide that it effectively says that Rev. Boissoin may not speak publicly on homosexuality ever again, unless he changes his opinion.

Given that the "offence" was a letter to the editor published in the Red Deer Advocate, the judgment by implication would apply the same restrictions to the newspaper itself. The offence was "causing to be published" the letter, which "was likely to expose homosexuals to contempt or hatred because of their sexual orientation." In order for something to be published in a newspaper, both a writer and an editor/publisher are required. Had the complainant in this case named the Red Deer Advocate in his charge, there is every logical reason to expect that the AHRCC would have slapped a perpetual ban on the newspaper publishing any "disparaging" stories on homosexuality.

Rev. Boissoin is not the only Alberta clergyman hauled before the AHRCC. In 2005, Frederick Henry, the Roman Catholic Bishop of Calgary, was brought before the commission for writing a pastoral letter against same-sex marriage to his own flock. Before the AHRCC had a chance to find him guilty, Bishop Henry clarified his remarks and the complaint was withdrawn. It is now clear that had it gone ahead, the AHRCC would have ordered the bishop of Calgary not to speak about same-sex marriage ever again.


Boissoin may be imprisoned -- a prisoner for religious liberty and press freedom.


There have been numerous other cases too, including ones against the Knights of Columbus and Catholic Insight magazine. We can expect more after this most recent AHRCC ruling.

Until a real court throws all of this out, the ruling against Rev. Boissoin stands. And it is no sure thing that the courts will not accommodate themselves to restrictions on religious liberty, even as they did on free speech when the "hate" speech prohibitions enforced by human rights commissions were first tested at the Supreme Court in 1990. If the courts uphold what the AHRCC did to Rev. Boissoin, religious liberty will be mortally wounded in Canada.

Rev. Boissoin, as one would nobly expect of a clergyman and citizen of free country, has said he will neither write the apology nor pay the "damages" assessed. Unless the courts overturn the AHRCC decision, he will eventually be found in contempt and imprisoned -- a prisoner for religious liberty and press freedom.

About 18 months ago, a journalist friend writing a book surveying trends in world Catholicism called to inquire about whether, apropos of my totalitarianism article, I thought it likely that priests in Canada would, in my lifetime, have to go to prison for preaching their faith. I said then what I believed to be true: No. After the Boissoin ruling, that is manifestly not the correct answer.

The Charter of Rights enumerates freedom of religion as its first freedom. Freedom of the press is its second. As a priest first and a journalist second, I should be comforted. Yet I am not. Those freedoms are at risk in Canada, an attack not only on pastors and journalists, but on citizens of a free country. The enemies of liberty got Rev. Boissoin. They tried to get Bishop Henry. They are going after Ezra Levant. Everyone with a pulpit or a column should ask: When will they come after me?


ACKNOWLEDGEMENT

Father Raymond J. de Souza, "When did the Bible become 'hate speech'?" National Post, (Canada) June 12, 2008.

Reprinted with permission of the National Post and Fr. de Souza.

Photo: Joe Woodard: Can West News Service

THE AUTHOR

Father Raymond J. de Souza is chaplain to Newman House, the Roman Catholic mission at Queen's University, Kingston, Ontario. Father de Souza's web site is here. Father de Souza is on the advisory board of the Catholic Education Resource Center.

Copyright © 2008 National Post

Article: Latin Days Are Here Again?


GEORGE WEIGEL

Pope Benedict wants to revive the Latin mass in Roman Catholic worship. But what exactly does that mean?

Is Pope Benedict XVI determined to restore the Latin mass that many Roman Catholics thought had been consigned to the dustbin of history? The answer, in short, is both yes and no. But neither the "yes" nor the "no" quite fits the conventional speculations in several recent media reports following off-the-cuff remarks to a small Catholic association in Great Britain by a Vatican official. In unraveling this, it helps to begin at the beginning.

As he reminds us in his memoir, Salt of the Earth, the young Joseph Ratzinger was deeply influenced, both spiritually and intellectually, by the mid-20th-century movement to reform the Roman Catholic Church's public worship--a movement that helped pave the way for the Second Vatican Council (1962-1965). Father Ratzinger was a peritus, a theological expert, at the council, and like many others, he welcomed the council's Constitution on the Sacred Liturgy: here was a ratification of the liturgical reform movement he had long supported and a blueprint for further organic development of the celebration of mass. In the immediate aftermath of Vatican II, however, Ratzinger became convinced that organic development had been jettisoned for revolution, the liturgical Jacobins being a cadre of academics determined to impose their view of a populist liturgy on the entire Catholic Church.

In the decades between Vatican II and his election as Benedict XVI, Ratzinger became a leader in what became known as "the reform of the reform": a loosely knit international network of laity, bishops, priests and scholars, committed to returning the process of liturgical development in the Catholic Church to what they understood to be the authentic blueprint of Vatican II. Seeing a Gregorian chant CD from an obscure Spanish monastery rise to the top of the pop charts in the 1990s, they wondered why much of the church had abandoned one of Catholicism's classic musical forms. Finding congregations that seemed more interested in self-affirmation than worship, and priests given to making their personalities the center of the liturgical action, they asked whether the rush to create a kind of sacred circle in which the priest faces the people over the eucharistic "table" might have something to do with the problem.


Finding congregations that seemed more interested in self-affirmation than worship, and priests given to making their personalities the center of the liturgical action, they asked whether the rush to create a kind of sacred circle in which the priest faces the people over the eucharistic "table" might have something to do with the problem.


And they reminded the entire church that Vatican II had not mandated many of the things most Catholics thought it had decreed: for example, the elimination of Latin (and chant) from the liturgy and the free-standing altar behind which the priest faced the congregation.

Over the past 40 years, the Catholic liturgical wars have tended to be fought among specialists and activists. The largest post-Vatican II splinter group, associated with the excommunicated French archbishop Marcel Lefebvre, certainly had its problems with the new liturgy; but the deeper cause of the Lefebvrists' march into schism was their rejection of Vatican II's teaching on religious freedom, which they deemed heresy. The overwhelming majority of Catholics throughout the world have welcomed the new form of the mass that became normative in 1970, a mass celebrated entirely in English (or Spanish or French or Polish, or whatever language the congregation speaks). Over time, the silly season in Catholic liturgy that peaked in the 1970s--"clown" masses (with the priest vested as Bozo or somesuch), free-for-all prayers that ignored the prescribed rite, dreadful pop music, inept "liturgical dance," a general lack of decorum--began to recede. A re-sacralization of Catholic worship became evident in many parishes. What Ratzinger and other specialists had called "the reform of the reform" was underway at the grass roots, and under its own steam.

It was to accelerate that "reform of the reform" that Benedict XVI issued a decree last summer permitting the widespread use of the 1962 Roman rite, known technically as the Missal of John XXIII. Amidst the recent, fevered speculations that Latin days are here again, it's important to note what the Missal of John XXIII is not. It is not the "Tridentine Rite," because it includes modifications of the missal mandated by the Council of Trent in the 16th century; it is not the "mass of Pius V," which some Catholic megatraditionalists argue is the only valid form of Catholic worship. It is, in fact, the mass as celebrated every day at every session of the Second Vatican Council. (The 1962 missal did contain a Good Friday prayer for the conversion of the Jews, which some, but certainly not all, Jews found offensive. After a brief flurry of criticism, Benedict XVI modified the prayer; conversations about its further alteration continue. The modified prayer was used in the minuscule number of Catholic congregations that celebrated Holy Week 2008 according to the Missal of John XXIII; no pogroms resulted, and indeed the argument seems to have died out.)


Rather, by encouraging the more widespread celebration of this classic form of the always-evolving Roman rite, Benedict XVI intends to create a kind of liturgical magnet, drawing the "reform of the reform" in the direction of greater reverence in the Catholic Church's public worship.


Some may find it ironic that the "old Latin mass" that Benedict XVI has permitted is precisely the mass as known by Pope John XXIII, hero of Catholic progressivism. But there is in fact something "progressive," in the sense of reformist, about Benedict's strategy here.

Yes, the mass of John XXIII is celebrated in Latin, and yes, it is often celebrated (although it need not be) with the priest and the congregation facing the same direction as they pray--looking together, as classic liturgical theology teaches, toward the return of Christ and the inauguration of the heavenly Jerusalem. But the pope's point in making this form of liturgy more widely available is neither nostalgic nor retrogade. Rather, by encouraging the more widespread celebration of this classic form of the always-evolving Roman rite, Benedict XVI intends to create a kind of liturgical magnet, drawing the "reform of the reform" in the direction of greater reverence in the Catholic Church's public worship. In doing so, the pope is also reminding the church that, as Vatican II put it, the mass is a moment of privileged participation in "that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, minister of the sanctuary and of the true tabernacle." "Going to mass," in other words, is not something we do for ourselves, or something we make up ourselves; liturgical worship is our participation in something God is doing for us.

Will this Benedictine reform-of-the-reform mean that every Catholic parish will soon have at least one Sunday celebration of mass in Latin, using the Missal of John XXIII? It seems unlikely, not least because very few priests today are competent Latinists. But in those places where the Latin mass of 1962 is celebrated reverently and without nostalgic accretions (lace-bedecked older vestments, for example), it will be a source of spiritual nourishment for the minority that prefers this way of worship, even as it introduces a new generation to what will be, for them, a new form of liturgy. In international settings, the use of this rite in Latin may help revive that ancient tongue as a common Catholic language for common worship--no small matter in an increasingly diverse and pluralistic church. Among scholars and parish clergy alike, the more widespread celebration of mass according to the Missal of John XXIII may prove to be the reformist magnet that Benedict XVI wants it to be, encouraging those who are already at work re-sacralizing the liturgy.

And the net result, over time? Almost certainly not "Latin days are here again" in every Catholic parish but rather a more reverent, more prayerful celebration of mass according to a reformed missal of 1970--and according to what the Second Vatican Council actually prescribed.



ACKNOWLEDGEMENT

George Weigel. "Latin Days Are Here Again?" Newsweek (June 19, 2008).

Reprinted with permission of George Weigel.

THE AUTHOR

George Weigel, a Senior Fellow of the Ethics and Public Policy Center, is a Roman Catholic theologian and one of America's leading commentators on issues of religion and public life. Weigel is the author or editor of eighteen books, including Faith, Reason, and the War Against Jihadism: A Call to Action, God's Choice: Pope Benedict XVI and the Future of the Catholic Church (2005), The Cube and the Cathedral: Europe, America, and Politics Without God (2005), Letters to a Young Catholic: The Art of Mentoring (2004), The Courage to Be Catholic: Crisis, Reform, and the Future of the Church (2002), and The Truth of Catholicism: Ten Controversies Explored (2001).

George Weigel's major study of the life, thought, and action of Pope John Paul II, Witness to Hope: The Biography of Pope John Paul II (Harper Collins, 1999) was published to international acclaim in 1999, and translated into French, Italian, Spanish, Polish, Portuguese, Slovak, Czech, Slovenian, Russian, and German. The 2001 documentary film based on the book won numerous prizes. George Weigel is a consultant on Vatican affairs for NBC News, and his weekly column, "The Catholic Difference," is syndicated to more than fifty newspapers around the United States.

Copyright © 2008 George Weigel

Article: The Meaning of Prayer


FATHER JOHN A. HARDON, S.J.

How well do we communicate with the other world when we pray?

Some explanation may be necessary for going into such an obvious subject as the meaning of prayer. Why not start with something more practical, like how to pray, or how to improve our prayer, and not begin with what must seem like needless concern with words. But I do not think it is wasted effort to talk about what so many people are not doing, or not doing as well as they could. On all sides we hear it said that the basic problem in the world today is the fact that people are not praying, or not praying enough, and this is true. But it is not enough to say that we should pray and should encourage others to do the same. We had better also know what prayer really means. Otherwise, as has happened to so many of us, without actually giving up prayer, we do not profit as much as we should from what is by all odds the most profitable enterprise in which any person can engage. There is nothing more profitable in which any human being can engage than to pray.

Prayer is Conversation

We begin therefore by describing prayer in as simple a language as we, that is, I can. Prayer is conversation with the invisible world of God, the angels and the saints. We shall take each one of these terms in sequence, and first talk about prayer as conversation.

What is conversation, any conversation with anyone? Or from another viewpoint: What do we do when we engage someone in conversation? We do several things.

First. We begin to converse with somebody when we become aware of that person. Awareness, then, is the first condition for conversation. Suppose I am just talking out loud to myself without realizing that I am being overheard. Is that conversation? Well, no. Why not? Because I was not aware of the other person’s presence. If I was doing anything I was in conversation with myself. In fact, I think most people spend most of their waking hours in self-conversation, which is called, to give it a kind term, soliloquy. Whereas, true conversation is always colloquy. It is not only awareness, but awareness of someone else’s presence besides my own. And so many people go through life, I’m afraid, only dimly aware of anyone else’s presence except their own. That is why self-centered people, even when they are apparently in conversation out loud with someone else, are most often really talking to themselves. Ever watch it? It is a spectacle. Real conversation begins when I become aware of another, with stress on the other, and not only of myself.

Second. Besides being aware of someone, and it has to be someone else, conversation means that I wish to share with that other person something of what I have. I wish to give of myself, of what is inside of me, or a part of me to that other person. There are thoughts in my mind that I also want them to have. There are sentiments in my heart, desires in my will and feelings in my soul, that I do not wish to possess alone. So I enter into conversation in order to share. So true is this, that logically and psychologically I should not begin a conversation unless I have something that I wish to give someone else, which presumably that person does not yet have. That is why the highest act of charity among human beings is conversation, provided it is genuine and not spurious conversation.


We seldom reflect on the fact that the words convert, conversion and conversation all have the same fundamental meaning of redirection; a turning away from one thing, in this case self, and toward something else, in this case another person. True, sincere, deep, genuine, total conversation is more rare than we think.


Third. There is still more to conversation, as the very word implies. When I begin to converse, I literally turn toward the one with whom I wish to speak. The movement of my body facing that person is only the external symbol of what I should be doing inside of me. I am turning my spirit toward the one with whom I wish to talk. But as we know, it is quite possible to be physically facing someone without really conversing. There is no conversation worthy of the name, unless I have thus inwardly, turned aside from self and directed myself to another. We seldom reflect on the fact that the words convert, conversion and conversation all have the same fundamental meaning of redirection; a turning away from one thing, in this case self, and toward something else, in this case another person. True, sincere, deep, genuine, total conversation is more rare than we think. So often, I believe, we use other people, as we say, as sounding boards to listen to our own voice. They are just convenient to help us in what is still a continuous soliloquy. All real conversation, therefore, has this element of self-denial, or from another viewpoint, self-sacrifice where I turn from preoccupation with my own thoughts and desires and direct them toward someone else.

Fourth. What is my purpose when I hold a conversation? My purpose is, or should be to communicate. My intention is to bridge the gap that separates me from another person to unite myself with that other person, in a word, to communicate by transferring something of what is me to become part of what is he or she. We become united mainly by what we share of our own spirit with another person. Our Savior expressed for all time the deep meaning of conversation as communication when He told the Apostles how they were no longer strangers to Him but His friends (cf. Jn.15:15). Why? Because "I have shared with you what is in Me. I’ve told you what, before I spoke, was only on My mind. Now it’s also on your minds. We have become united because part of Me is now part of you. You and I are united because I have communicated to you what before I spoke to you was only Mine." And then to emphasize the gravity of what He was doing He said it was the Father, who first in conversation with the Son, had shared the plenitude of the divine nature so that the Son in turn might share of that fullness with others who would mainly become His children because they would now receive what before belonged only to the Trinity. "You belong to Me," still Christ in paraphrase, "and I belong to you because we now have in common the secrets that were hidden with God from all eternity." We might, with reverence, re-describe the Trinity as the eternal, infinite conversation among the three persons who constitute the Deity.

Fifth and finally. Every conversation in some way or other employs a response from the one to whom I am speaking. Conversation is not merely talking to someone, it is talking with someone. Unless that person also says something to me I may be giving a speech or making an announcement, but I am hardly conversing. The way that person responds to me is immaterial. It may be just a smile, or depending on what I said, a frown. It may be only an occasional word or two; it may be only a yes with different inflections. You know, of course, there are at least fifty ways of saying yes. No matter what I say to that person, it must evoke something that he says to me or we are not, in the deepest sense of the word, in conversation. It takes two, at least, to converse, even when one may do most of the talking and the other, or others, do most of the listening. I should add, just for the record, that when I speak publicly, besides looking at the script I mainly watch the eyes and faces of my audience. I want to make sure that we are in conversation.

With the Invisible World

So much for the first level of our reflection. We said that prayer was first of all and fundamentally conversation. But this is no ordinary conversation, it is conversation with the invisible world. As conversation, prayer does not essentially differ from all other forms of colloquial discourse. But prayer is no ordinary conversation. It is conversation with the invisible world whose existence we can partially reason to and then only quite dimly, but whose reality and grandeur we can fully know only by faith. Why call this world invisible? Because it is known only with the eyes of the mind. It is not only not visible to the eyes of the body, but also not audible with bodily ears or tangible with bodily hands or palatable with bodily senses. And sadly, how tragically, some people suppose that because it is not sensibly perceptible therefore it is not real. It is a world of faith that really exists and as St. Paul tells us is actually more real than the mountains, rivers and seas. It is more important than even the most important people we could ever meet on earth who might give us, if they would, a personal interview the memory of which we would treasure for the rest of our days.


What communication has been going on among the three divine Persons from endless ages before the world began! What a conversation they have been having long before any creature existed, or any human being even had a thought. You might again with reverence say that when we pray to God we are breaking in on the conversation among the persons of the Trinity.


Prayer depends on the liveliness of our faith. Without faith there is no prayer. Either I believe that there is more to reality than the sun, moon and stars or more than the people I meet on the street or in the privacy of my home, or I shall not pray. I shall limit my conversation to the visible world and that is not prayer. Those who believe, pray; those who do not believe, do not pray. Those who believe much, pray much; those who believe little, pray little. Those who believe deeply, pray deeply; those who believe weakly, pray weakly. We pray as we believe, neither more nor less.

Faith is the condition for prayer. It is also the measure and the norm of the quality and quantity of our prayer. Faith tells us that the so-called invisible world in which we believe is greater by all standards than the visible world of space and time. It is more numerous, more powerful, more experienced, more beautiful, and much more holy, thank God, than the present world in which we live. It is a world that we sometimes mistakenly call the next world. It is not next at all, as though it still had to come into being whereas it already exists. Who says it’s the next world? It is a world that is deeply conscious of our existence, even when we are not conscious of its existence, and is very interested in our welfare. It is a world that is more easily accessible actually than the world that surrounds us. It is available for our conversation if only we have the faith and the vision to see. None of us wants to talk to no one.

We begin then by asking ourselves who belongs to this invisible world. The first one who is more than a part of this invisible world, with whom we are privileged to communicate is God. He is the supreme spirit, who alone exists of Himself, and is infinite in all His perfections. He is utterly distinct in reality and essence from all other things that exist or can be conceived; all of which, if they exist, get their existence from Him. God is eternal, without beginning, end or succession; all-knowing even of man’s most secret thoughts. He knows them before we tell Him. He is immeasurable, being at once in heaven and on earth. He is in all places that are or that can be and He is just in rendering to everyone according to his due in this world or hereafter. Nor is that all. The God of faith is not a solitary deity but the eternal society of Father, Son and Spirit. Each truly and fully God, and therefore truly distinct, yet all together being but one divine nature, so that there is only one God. What communication has been going on among the three divine Persons from endless ages before the world began! What a conversation they have been having long before any creature existed, or any human being even had a thought. You might again with reverence say that when we pray to God we are breaking in on the conversation among the persons of the Trinity.

The Angels


The angels are providential intermediaries between God, whose vision they already enjoy, and mankind, whom they are entrusted to lead to the vision not yet attained. We therefore have not only the privilege but the duty to talk with the angels in easy, intimate and frequent conversation.


If God is the first and primary Being of the invisible world, with whom we are called upon to speak, the angels are the second great beings with whom we are to communicate in prayer. Who are the angels? They are the heavenly spirits created by God before He made the visible world and the human race. Not a few fathers of the Church say seriously: "In God’s original plan of creation there was only to have been this invisible created world. But part of that created world sinned, so to replenish heaven -- there must have been a lot of places to fill -- with those who would honor Him for eternity, He then decided to create mankind."

The angels are pure spirits who have no bodies like our own but they are persons no less then we. They are intelligent beings whom God brought into being to praise, love and serve Him no less than us. They are the angels who proved their loyalty to God and are now in heaven with God, never to be separated from Him. Their role in God’s plan for the universe, and how this bears emphasis, is to serve our needs. They are literally the guardians of the human race. And it is part of our faith that each one of us has his or her own guardian spirit. Guardian angels are consequently part of God’s supernatural providence, which as we know works through creatures from the higher to the lower; needless to say we are the lower. Within the realm of created beings the angels are more like God because they are pure spirits having no body, but they are also like us because we too have a mind and a will, so we can talk to the angels. The angels are providential intermediaries between God, whose vision they already enjoy, and mankind, whom they are entrusted to lead to the vision not yet attained. We therefore have not only the privilege but the duty to talk with the angels in easy, intimate and frequent conversation.

We read in the lives of the saints how friendly some of them were in their prayerful communication with the angels. Why not? Each one of us has a constant, daily companion at our side, whose responsibility is not only to guard us from evil, but to guide us in the ways of God. He is often talking to us if only we are ready to hear. And a large part of our prayer with the angels, especially our own guardian spirit, should be humbly listening to what he has to say.

The Saints

There is one more level of the invisible world of prayer with which we are to converse in addition to God and the angels, and that is the universe of the saints. By the saints we here mean first and mainly those men and women whom the Church has raised to the honors of the altar and has infallibly declared to be with God in glory. One of the less well-known passages of the Second Vatican Council occurs in the Constitution on the Church where we are urged to be more responsive to the invisible world of the saints on high. We are told, "It is not merely because of their example that we cherish the memory of those in heaven. We seek rather that by this devotion to the exercise of fraternal charity the union of the whole Church in the Spirit may be strengthened. Exactly as Christian communion between people on their earthly pilgrimage brings us closer to Christ, and conversation with believers on earth deepens our knowledge and love of Christ, so our communion with the saints joins us to Christ from whom as from its fountain and head issues all grace and the very life of the people of God."

The saints behold the face of God. By speaking with them and listening to them we learn much about this God whom they now know as we hope one day to understand. And they can help us as only those who have reached their destiny can assist those -- that is us -- who are still in such desperate need.

Epilogue

I have a short epilogue. I would like to end these reflections where we began, by asking ourselves and answering our own question, "What is the meaning of prayer?" Prayer is the sublime conversation we are mysteriously able to hold with the invisible world of God and of God’s angels and saints. It is sublime because that is what we are preparing for during our stay on earth. Prayer is the one activity that will not be interrupted by death, but will continue in heaven, never to end. Of course, prayer on earth requires effort, but that is as it should be, since all other labor in this life has only as much value and as much meaning, and is only as pleasing to God as it is enveloped by prayer. Those who pray now will pray in eternity, which is another name for heaven. No one else will get there. Prayer is the indispensable and infallible means of reaching our destiny.


ACKNOWLEDGEMENT

Father John A. Hardon. "The Meaning of Prayer." Inter Mirifica.

Reprinted with permission from Inter Mirifica.

THE AUTHOR

Fr. John A. Hardon, S.J. (1914-2000) was a tireless apostle of the Catholic faith. The author of over twenty-five books including Catholic Prayer Book, The Catholic Catechism, Modern Catholic Dictionary, Pocket Catholic Dictionary, Pocket Catholi Catechism, Q & A Catholic Catechism, Treasury of Catholic Wisdom, Catholic Lifetime Reading Plan and many other Catholic books and hundreds of articles, Father Hardon was a close associate and advisor of Pope Paul VI, Pope John Paul II, and Mother Teresa and the Missionaries of Charity. Order Father Hardon's home study courses here.

Copyright © 1998 Inter Mirifica

Article: The Eucharist Is Not a Meal Among Friends


POPE BENEDICT XVI

Here is a translation of the homily Benedict XVI gave via satellite Sunday at the closing Mass of the 49th International Eucharistic Congress. The congress was held in Quebec City.

While you are gathered for the 49th International Eucharistic Congress, I am happy to join you through the medium of satellite and thus unite myself to your prayer. I would like first of all to greet the Lord Cardinal Marc Ouellet, archbishop of Quebec, and the Lord Cardinal Jozef Tomko, special envoy for the congress, as well as all the cardinals and bishops present. I also address my cordial greetings to the personalities of civil society who decided to take part in the liturgy. My affectionate thought goes to the priests, deacons and all the faithful present, as well as to all Catholics of Quebec, of the whole of Canada and of other continents. I do not forget that your country celebrates this year the 400th anniversary of its foundation. It is an occasion for each one of you to recall the values that animated the pioneers and missionaries in your country.

"The Eucharist, gift of God for the Life of the World," this is the theme chosen for this latest International Eucharistic Congress. The Eucharist is our most beautiful treasure. It is the sacrament par excellence; it introduces us early into eternal life; it contains the whole mystery of our salvation; it is the source and summit of the action and of the life of the Church, as the Second Vatican Council recalled (Sacrosanctum Concilium, No. 8).

It is, therefore, particularly important that pastors and faithful dedicate themselves permanently to furthering their knowledge of this great sacrament. Each one will thus be able to affirm his faith and fulfill ever better his mission in the Church and in the world, recalling that there is a fruitfulness of the Eucharist in his personal life, in the life of the Church and of the world. The Spirit of truth gives witness in your hearts; you also must give witness to Christ before men, as the antiphon states in the alleluia of this Mass. Participation in the Eucharist, then, does not distance us from our contemporaries; on the contrary, because it is the expression par excellence of the love of God, it calls us to be involved with all our brothers to address the present challenges and to make the planet a place where it is good to live.

To accomplish this, it is necessary to struggle ceaselessly so that every person will be respected from his conception until his natural death; that our rich societies welcome the poorest and allow them their dignity; that all persons be able to find nourishment and enable their families to live; that peace and justice may shine in all continents. These are some of the challenges that must mobilize all our contemporaries and for which Christians must draw their strength in the Eucharistic mystery.

"The Mystery of Faith": this is what we proclaim at every Mass. I would like everyone to make a commitment to study this great mystery, especially by revisiting and exploring, individually and in groups, the Council's text on the Liturgy, Sacrosanctum Concilium, so as to bear witness courageously to the mystery. In this way, each person will arrive at a better grasp of the meaning of every aspect of the Eucharist, understanding its depth and living it with greater intensity. Every sentence, every gesture has its own meaning and conceals a mystery. I sincerely hope that this Congress will serve as an appeal to all the faithful to make a similar commitment to a renewal of Eucharistic catechesis, so that they themselves will gain a genuine Eucharistic awareness and will in turn teach children and young people to recognize the central mystery of faith and build their lives around it. I urge priests especially to give due honor to the Eucharistic rite, and I ask all the faithful to respect the role of each individual, both priest and lay, in the Eucharistic action. The liturgy does not belong to us: it is the Church's treasure.


The liturgy does not belong to us: it is the Church's treasure.


Reception of the Eucharist, adoration of the Blessed Sacrament -- by this we mean deepening our communion, preparing for it and prolonging it -- is also about allowing ourselves to enter into communion with Christ, and through him with the whole of the Trinity, so as to become what we receive and to live in communion with the Church. It is by receiving the Body of Christ that we receive the strength "of unity with God and with one another" (Saint Cyril of Alexandria, In Ioannis Evangelium, 11:11; cf. Saint Augustine, Sermo 577).

We must never forget that the Church is built around Christ and that, as Saint Augustine, Saint Thomas Aquinas and Saint Albert the Great have all said, following Saint Paul (cf. 1 Corinthians 10:17), the Eucharist is the sacrament of the Church's unity, because we all form one single body of which the Lord is the head. We must go back again and again to the Last Supper on Holy Thursday, where we were given a pledge of the mystery of our redemption on the Cross. The Last Supper is the locus of the nascent Church, the womb containing the Church of every age. In the Eucharist, Christ's sacrifice is constantly renewed, Pentecost is constantly renewed. May all of you become ever more deeply aware of the importance of the Sunday Eucharist, because Sunday, the first day of the week, is the day when we honor Christ, the day when we receive the strength to live each day the gift of God.

I would also like to invite the pastors and faithful to a renewed care in their preparation for reception of the Eucharist. Despite our weakness and our sin, Christ wills to make his dwelling in us, asking him for healing. To bring this about, we must do everything that is in our power to receive him with a pure heart, ceaselessly rediscovering, through the sacrament of penance, the purity that sin has stained, "putting our soul and our voice in accord," according to the invitation of the Council (cf. Sacrosanctum Concilium, No.11). In fact, sin, especially grave sin, is opposed to the action of Eucharistic grace in us. However, those who cannot go to communion because of their situation, will find nevertheless in a communion of desire and in participation in the Mass saving strength and efficacy.

The Eucharist had an altogether special place in the lives of saints. Let us thank God for the history of holiness of Quebec and Canada, which contributed to the missionary life of the Church. Your country honors especially its Canadian martyrs, Jean de Brebeuf, Isaac Jogues and their companions, who were able to give up their lives for Christ, thus uniting themselves to his sacrifice on the Cross.


Put yourselves in their school; like them, be without fear; God accompanies you and protects you; make of each day an offering to the glory of God the Father and take your part in the building of the world, remembering with pride your religious heritage and its social and cultural brilliance, and taking care to spread around you the moral and spiritual values that come to us from the Lord.


They belong to the generation of men and women who founded and developed the Church of Canada, with Marguerite Bourgeoys, Marguerite d'Youville, Marie of the Incarnation, Marie-Catherine of Saint Augustine, Mgr Francis of Laval, founder of the first diocese in North America, Dina Belanger and Kateri Tekakwitha. Put yourselves in their school; like them, be without fear; God accompanies you and protects you; make of each day an offering to the glory of God the Father and take your part in the building of the world, remembering with pride your religious heritage and its social and cultural brilliance, and taking care to spread around you the moral and spiritual values that come to us from the Lord.

The Eucharist is not a meal among friends. It is a mystery of covenant. "The prayers and the rites of the Eucharistic sacrifice make the whole history of salvation revive ceaselessly before the eyes of our soul, in the course of the liturgical cycle, and make us penetrate ever more its significance" (Saint Teresa Benedicta of the Cross, [Edith Stein], Wege zur inneren Stille Aschaffenburg, 1987, p. 67). We are called to enter into this mystery of covenant by conforming our life increasingly every day to the gift received in the Eucharist. It has a sacred character, as Vatican Council II reminds: "Every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree " (Sacrosanctum Concilium, No. 7). In a certain way, it is a "heavenly liturgy," anticipation of the banquet in the eternal Kingdom, proclaiming the death and resurrection of Christ, until he comes (cf. 1 Corinthians 11:26).

In order that the People of God never lack ministers to give them the Body of Christ, we must ask the Lord to make the gift of new priests to his Church. I also invite you to transmit the call to the priesthood to young men, so that they will accept with joy and without fear to respond to Christ. They will not be disappointed. May families be the primordial place and the cradle of vocations.

Before ending, it is with joy that I announce to you the meeting of the next International Eucharistic Congress. It will be held in Dublin, in Ireland, in 2012. I ask the Lord to make each one of you discover the depth and grandeur of the mystery of faith. May Christ, present in the Eucharist, and the Holy Spirit, invoked over the bread and wine, accompany you on your daily way and in your mission. May you, in the image of the Virgin Mary, be open to the work of God in you. Entrusting you to the intercession of Our Lady, of Saint Anne, patroness of Quebec, and of all the saints of your land, I impart to all of you an affectionate Apostolic Blessing, as well as to all the persons present, who have come from different countries of the world.

Dear friends, as this significant event in the life of the Church draws to a conclusion I invite you all to join me in praying for the success of the next International Eucharistic Congress, which will take place in 2012 in the city of Dublin! I take this opportunity to greet warmly the people of Ireland, as they prepare to host this ecclesial gathering. I am confident that they, together with all the participants at the next Congress, will find it a source of lasting spiritual renewal.





ACKNOWLEDGEMENT

Pope Benedict XVI. "The Eucharist Is Not a Meal Among Friends."

This address was delivered by satellite Sunday June 22 at the closing Mass of the 49th International Eucharistic Congress. The congress was held in Quebec City.

THE AUTHOR

Pope Benedict XVI is the author of Jesus of Nazareth and, as Cardinal Joseph Ratzinger, co-author of Without Roots: The West, Relativism, Christianity, Islam. He has also written The End of Time?: The Provocation of Talking about God, Truth and Tolerance: Christian Belief and World Religions, Salt of the Earth: An Exclusive Interview on the State of the Church at the End of the Millennium, God and the World: Believing and Living in Our Time, In the Beginning: A Catholic Understanding of the Story of Creation and the Fall, The Spirit of the Liturgy, The Ratzinger Report: An Exclusive Interview on the State of the Church, Introduction to the Catechism of the Catholic Church, Introduction to Christianity, Called to Communion: Understanding the Church Today, Milestones: Memoirs 1927-1977, Behold the Pierced One, and God Is Near Us: The Eucharist, the Heart of Life.

Copyright © 2008 Pope Benedict XVI