This particular morning, on my drive into work I had contemplated committing suicide. I was thinking that I would finish my final shift and then come home and just end all the pain, anger, hurt, and hatred that I had built up by ending my life. I prayed to God. I asked him to take the hurt, to show me a sign that all would be okay.
I made it to work, clocked in, and started my day. As lunchtime came around, and a line started to form at the door, I looked out at this huge bus that said “You’re Amazing” on it. I thought in my head, “Aw man, we got a bus! Wonder what team they are and where they are from …”
What I didn’t realize was that they were a part of God’s team, and that they had made it to my job just to give me the sign that I so desperately needed. I called the next customer to my register and three men came up. The first thing out of one of the gentleman’s mouth was, “Hello, I just want to let you know that you’re amazing, and God has a specific plan and purpose for you.”
Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing and so you are not surprised. But presently he starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of – throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage but He is building a palace. He intends to come and live in it Himself.
C.S. Lewis on Christianity
Undercover Journalist Of Planned Parenthood Videos, David Daleiden, Speaks Out About Court Case
While Planned Parenthood tries to downplay their abortion activity on one hand, falsely claiming it’s a minuscule fraction of what they do, on the other they are also extremely proud of what they do to babies. Millions of tiny humans enter through the front door of a Planned Parenthood clinic warm and secure in their mother’s wombs with a beating heart and a growing body. They leave out the back door as trash, alone and in parts. It’s impossible to make that look virtuous, but these folks try their best.
As the abortion industrial complex grows bolder in telling us what it’s actually about, it is time for all decent people of conscience to join them. Stop glossing over what abortion actually is. Cease being reticent about explaining its reality. It’s time for gentle boldness, to call out what these people do (and literally exult in) for the dark atrocity it is.
. . .
A good and moral society does not celebrate death. A good and moral society does not celebrate those who do. It does not assume a baby is a problem to be destroyed. It does not tell women in crisis that their only solution lies in betraying their own natures and ending the glorious, miraculous life that grows right below her heart.
It comes to her aid, giving her hope and everyday, practical help, before, at, and after the birth of her child. That’s what the pro-life movement does. It doesn’t give her a cold, sterile procedure for a fee and wish her well. That’s what abortionists do. Which is truly more pro-woman?
Abortion is unnatural, dramatically so. It is anti-human. It does not enhance or enrich our collective humanity. It is vile and it is evil. It springs from and reveals our worst natures. No amount of anger, violence, name-calling, knitted “genitalia” caps and profanity screamed from bullhorns during so-called women’s marches can justify it. It’s a fool’s errand to make what is inherently wicked seem moral. It’s a soulless people who try.
More than 50 years of social-sciences evidence demonstrates that behavior is highly predictive of many important life outcomes. Children who are temperamental, fussy, and aggressive often cause their parents to withdraw affection and to limit supervision, which leads to further bad behavior later on, along with subsequent struggles and frustration. Adolescents who verbally accost or threaten their schoolteachers are more likely to be suspended or expelled, as well as to spend less time studying, working on homework, and attending classes. And adults who engage in crime are the same ones who not only frequently end up in jail and prison, of course, but also remain voluntarily unemployed, and often find themselves at the bottom of the economic ladder. Behavior is predictive from one setting to the next, and consequences snowball. The body of research linking bad behavior to negative and cumulative consequences is remarkably robust, extends across countries, and has been replicated across academic disciplines with diverse samples, methodologies, and analytical techniques. These findings provide the basis for a range of policies and cultural narratives that could, if embraced, help people avoid many of life’s costly pitfalls.
. . .
Behavioral poverty is reflected in the attitudes, values, and beliefs that justify entitlement thinking, the spurning of personal responsibility, and the rejection of traditional social mechanisms of advancement. It is characterized by high self-indulgence, low self-regulation, exploitation of others, and limited motivation and effort. It can be correlated with a range of antisocial, immoral, and imprudent behaviors, including substance abuse, gambling, insolvency, poor health habits, and crime.
While behavioral poverty’s causes are likely complex—involving the interplay between parents, genes, and culture—understanding its consequences is not complex: they are depressingly predictable. Because behavioral poverty can emerge early in life and remain stable over time, it’s not uncommon to see behaviorally poor children perform badly at school, compile arrest records as juveniles, and transition into adulthood with few or any skills outside those valued on the street. Few who work in the juvenile-justice system, for example, are surprised to find out that former clients get arrested as adults, or involved with drugs, or pregnant with no means of support.
. . .
The ingredients to living a meaningful life involve self-restraint, tenacity, and personal responsibility.
. . .
Behavioral poverty is perhaps most vividly illustrated in the lives of drug addicts. Here, adult responsibilities and even basic human needs, such as eating and sleeping, are subordinated to the compulsive ingestion of alcohol, cocaine, methamphetamine, heroin, or a mixture of these substances. We’ve interviewed offenders who reported staying mostly awake for ten to 20 days while on a binge. When drugs are not available, the addicts usually resort to crime. Drug offenders commit offenses at rates several times higher than their non-drug-using peers. Much of the incidence of crime, particularly burglary and theft, is tied to drug use.
. . .
[M]any criminal offenders have no desire to engage in conventional, productive adult conduct. In our experience as criminal-justice practitioners, researchers, and clinicians, thousands of offenders have told us as much. All the rigors and responsibilities of adulthood—from paying rent and utilities to maintaining relationships—are fulfilled, free of charge, by the criminal-justice system. Conventional adults are horrified by the idea of imprisonment, but many offenders view jail as a refuge from the demands of life.
“Behavior Matters: Why some people spend their lives in poverty and social dysfunction,” by Matt DeLisi and John Paul Wright, City Journal, Summer 2019
Angus Deaton: Measuring and understanding behavior, welfare, and poverty
We’ve known for a long time that unstable family life related to divorce, missing fathers, and communities with large numbers of single-mother households can be bad for kids. Deaths of despair are a red-flag warning that that these disruptions are similarly hard on adults. Though only 32% of the population, unmarried and divorced men account for a stunning 71% of opioid deaths. Emile Durkheim, one of the godfathers of sociology, found a link between suicide and family breakup over a century ago; the same link remains today. Divorce increases the risk of alcoholism for both men and women; so does checking “single” for marital status on government documents.
These numbers shed some light on why deaths of despair are concentrated among those with lower incomes. Higher income folks are more likely to marry and to stay married. They have closer, more sustained relationships with their children, relatives, and in-laws. In recent years, despite its one-time reputation as stalwart family traditionalists, the white working-class has diverged from its more affluent counterpart. As of 1980, about three quarters of white working-class adults were married; that was very similar to the 79% of high-income adults. By 2017, however, the working-class number had fallen to only 52%.
. . .
It’s also true that many singles and divorced people, though unmarried, are not alone. Unmarried couples today frequently live together, sharing a roof, a bed, and meals. But these cohabiting arrangements tend to be short-lived and are often just a pitstop in a series of transitory, quasi-monogamous relationships. Fathers who split up with cohabiting partners are far more likely to visit erratically or disappear entirely from their children’s lives. Moreover, cohabiting couples’ ties to their significant others’ families and friends remain looser than do those of married couples.
The upshot of all of this is a growing subculture of loosely bound or even isolated adults. No wonder so many of them lapse into despair. Humans have always depended on close kin to love and care for them, especially when times are tough. The dismantling of kin networks is proving to be especially hard on the weak, ill, and elderly.
“A nation dying in despair, and family breakdown is part of the problem,” by Kay Hymowitz, September 26, 2019
“Our task is not one of producing persuasive propaganda; Christianity shows its greatness when it is hated by the world.”
— St. Ignatius of Antioch
More concretely, you don’t get white supremacy if you believe that every human being has a soul fashioned in God’s image. Neither do you get far-left racial and ethnic identitarianism. Both are symptoms of a metaphysical deficit. It’s very easy to start dividing people up into tribal categories; after all, humans vary massively in just about every imaginable quality. It’s really something of a miracle that we ever came up with a notion of common humanity at all! We have the Judeo-Christian heritage to thank for this in the West. This is something secular people ought to consider before making glib criticisms of traditional religion.
With no belief that “every human being has a soul fashioned in God’s image”, i.e., God, tyranny and statolatry result.
I Shall Not Want Audrey Assad Lyrics
“When men choose not to believe in God, they do not thereafter believe in nothing, they then become capable of believing in anything.”
― G.K. Chesterton
BuzzFeed News spoke to seven current and former Knights of Columbus, two of whom are involved in the case, and reviewed emails, court documents, and internal membership spreadsheets and contact lists. All of the men were in leadership positions in their local chapters that enabled them to have access to membership information. The men were from four different states and seven different towns, but their stories were nearly identical. All of them said that they noticed large numbers of inactive members on their local council’s rolls, that senior members of the Knights of Columbus ignored their questions about it, and that they had to use donations meant for charity or pay out of pocket to cover dues owed by what they began calling “phantom” members.
Each of the men said they joined the Knights of Columbus years ago because they wanted to do good work; the group was influential and respected in their local parishes. And the Knights did do good work, giving back to their parishes and creating a sense of community. It was worth the $30 to $100 annual membership fee. Once they entered leadership positions, however, they each noticed something odd — there were dozens of inactive members on each of their books who hadn’t paid their dues or participated in the Knights in years, sometimes over a decade.
The men tried to contact the members to see why they weren’t paying their dues, but many of them had moved away, changed parishes, left the Catholic Church, or, in some cases, were listed as over 100 years old and were almost certainly no longer alive. In one case, an internal membership spreadsheet provided to BuzzFeed News showed that of one council’s 399 members, 97 were inactive. After making several efforts to get in touch, the leaders of the council managed to track down most of them, but two were dead, about 40 said they planned to withdraw from the Knights, and they never managed to find another 30 of the members.
When they tried to alert the state and national council of Knights, known as “the Supreme Council,” about the issue, they were instructed to jump through nearly impossible hoops to get the inactive members off their rolls, they said. Several of the men pointed out that this goes against a section of the Knights of Columbus constitution that states that after three months of a member not paying his dues, he “ipso facto forfeit[s] his membership.” But this didn’t seem to matter to their higher-ups.
. . .
All of the men who spoke to BuzzFeed News said they still greatly valued the work done by the local chapters, and recognized how important the Knights were to their communities.
“What they’re doing is so un-Catholic,” a man from Texas who asked not to be named out of fear of retribution from the Knights said. “When I found out what they were doing, I almost resigned.”
. . .
All of the seven agreed that the Knights were not a lost cause, but said the organization’s leaders need to be held responsible for what is happening. The local Knights have to fight for what’s right, they said, and go against the Supreme if that’s what’s necessary.
“It’s like David versus Goliath,” Mishork said. “But the truth has to come out.”
“A Powerful Catholic Group Is Facing Allegations of Insurance Fraud: The Knights of Columbus is being accused of inflating its numbers to appear more profitable to insurance companies — and some of its members say they’re paying the price.” by Ema O’Connor, BuzzFeed News, August 22, 2019
Ars Moriendi, or “The Art of Dying,” was an immensely popular and influential medieval text aimed at equipping the faithful for death and dying. It appeared by order of the Council of Constance sometime between 1414 and 1418, and although its author is anonymous, some scholars speculate that it was a Dominican friar.
It is no surprise that the Church would focus on death-related themes at this time: one of the central pastoral preoccupations of the late medieval Church was preparing souls for death, which included saving them from damnation and shortening their stay in purgatory. To suppose that this focus on death was primarily driven by the effects of the bubonic plague is probably an oversimplification; it seems, rather, to be a foundational characteristic of medieval piety, resulting from a flourishing belief in the reality of life after death and the salvific efficacy of the sacraments. Hence, securing the ministrations of a priest in the final hours of death was a chief concern. But the impact of the bubonic plague, including the loss of clergy who would assist the dying, heightened the need for additional forms of guidance—thus arose the Ars Moriendi, a standard for deathbed pastoral practice intended for the use of dying persons and their loved ones assisting them.
The span of centuries notwithstanding, some modern-day bioethicists have looked to the medieval Ars Moriendi for inspiration in discussing contemporary approaches to death and dying. They recognize that patients nearing the end of life today often are overwhelmed by the complexity of health care and miss the opportunity to prepare well for death. A modern-day Ars Moriendi, then, would serve as a corrective to the prevailing over-medicalized, technologically driven death. Whereas bioethicists generally have sought to use the medieval text as inspiration for an approach that accommodates a wide variety of belief systems, religious and secular, it seems vital that the expressed religious intent be preserved in such a work; in fact, certain insights from the medieval text may provide a helpful addition to contemporary pastoral approaches at the end of life.
Just a cursory look at the medieval Ars Moriendi may suffice to draw out some of these insights. As the text emphasizes, dying persons are commonly faced with temptations that threaten to rob them of salvation, including the temptation against faith, the temptation of despair, and the temptation of pride that leads to complacency. When faced with these temptations, such persons must realize the importance of dying in the faith of Christ and in union with the Church to attain salvation, which is true happiness. This includes the reception of the sacraments, repeated professions of faith, self-examinations, and prayer.
For sure, the sacraments are the primary means by which the faithful can attain salvation; nevertheless, one can resist the graces offered in the sacraments, and so these other practices are important to help dispose one to receive the sacraments efficaciously. In this way, simply ensuring the visitation of a priest and the reception of the sacraments does not suffice. While efforts must be made to console dying persons that death itself is not to be feared, in light of Christ’s salvific act, it is better to stir them from complacency than to allow them to drift away from God for the sake of comfort.
These insights from the medieval Ars Moriendi may be key in reclaiming an art of dying for the twenty-first century. They give cause for concern that the typical approach for Catholics nearing the end of life today presumes that the reception of the sacraments all but guarantees salvation; typically, little emphasis is placed on the need for regular self-examination, professions of faith, and overcoming common temptations against the love of God. Instead, the focus is on consoling the dying person and loved ones, not necessarily for the sake of overcoming fear of death to remove a barrier to salvation, but out of deference to social sensibilities. Based on these concerns, it seems we truly are in need of a modern-day Ars Moriendi. The medieval text makes clear that the reality of judgment after death and hope for the salvation of souls should take priority over everything else, including attempts to better navigate the complexities and limitations of medical management at the end of life.
This piece was originally written by Br. Columba Thomas, O.P.
“Reclaiming an Art of Dying for the Twenty-First Century,” by Dominicans of the Province of St. Joseph, Word on Fire, July 9, 2019
– Memento mori
– Readaeer Life Size Replica Realistic Human Skull Head Bone Model
– “The Christian Art of Dying: Learning from Jesus,” by Allen Verhey
– “Being Mortal: Medicine and What Matters in the End,” by Atul Gawande
Insights – The Necessity of Thinking About Death – Sr. Theresa Aletheia Noble
When Elaine Stratton Hild was eighteen, she volunteered to play her viola at a local hospital. On her first day, a nurse asked her to go to the room of a woman who wanted to hear “Amazing Grace.” She found the woman alone, but closing her eyes and allowing the music to wash gently over them both, Stratton Hild played the song. When she opened her eyes, she saw that the woman had turned toward the window and stopped breathing. She had died with the sound of “Amazing Grace” in her ears.
More recently, Dr. Stratton Hild (PhD in musicology) has been engaged in a fascinating study of plainsong chants that different communities would sing to dying persons in the Middle Ages. There were entire liturgies to comfort the dying. The presupposition was that the whole community of friends and family would accompany the dying person on their journey through death and beyond. No one, it was assumed, should have to die alone. And no one should die without the support of the community of believers who would care for both their bodily requirements and their emotional and spiritual needs.
Medieval people were not alone in this conviction. Many cultures have developed practices to help “accompany” the dying both physically and spiritually. A mother of three children who had for a time been a novice with a religious community mentioned that, when a certain bell sounded in that community, everyone would leave whatever they were doing to come to the room of the dying sister. The entire community (spilling out into the hallway) would then sing a chant while the person died.
Most of us in the modern secularized world have, it seems, forgotten how to deal with the dying. Our tendency is to lock the dying person away in a room so that no one can see this “failure” of our modern technology.
. . .
The Church, I am now convinced, should offer its help and the consoling presence of the Body of Christ not only in burial, but throughout the entire process of dying. And by “the Church,” I don’t just mean clerics.
I don’t mean to diminish the importance of priests and nuns. I can think of few things more comforting in the hospital than seeing a nurse who is also a religious sister in her habit. Catholics used to see that all the time. We never do anymore. (Why?) But priests and nuns cannot do everything; they cannot do what only a community can do. And we should not presume to “off-load” this work on them out of our sight the way we have off-loaded it onto doctors and nurses.
The one thing every dying person I’ve known has wanted is to die at home. Not one of them did. And in a hospital, the likelihood of a person getting music, chant, a communal liturgy, or the simple presence of friends and family around-the-clock, is nearly non-existent.
We have allowed ourselves to be atomized by modern culture into little separate units. And when we do that, we have no power against the institutions that promise to care for us, but which are increasingly threatening us. The medical community has an invaluable role to play in treating the dying, but it is only a part. No one should have to die alone, in the hospital, far from home.
Coda: Elaine Stratton Hild studies Medieval chants for the sick and dying
Working-class agony: Who is to blame?
In faith, as in work and in family, the working-class men of Philly, Chicago, Boston, and Charleston sought autonomy and self-fulfillment but rejected institutions, structure, and tradition.
“Spiritual but not religious” is a growing portion of our working-class as Americans fall away from belonging to any particular religion. One subject rejected the idea of “a God with strings telling us how to live.” Such strings constrain our autonomy.
Of course, the traditional family also constrains our autonomy. Being bound to a community with all of its rules and norms constrains our autonomy. Working for a boss constrains our autonomy.
All of these constraints, most of us believe, help make us happier people, because they foster virtues and build bonds of reciprocity and even love. But this knowledge is almost a secret among those who hold it. Because our media and political megaphones blare the message of secularization, new modern families formed with individualism in mind, a robust “gig economy,” and the need to buck “the man.”
There are virtues to this myth. But look at the record number of suicides in the U.S. Look at the rising portion of babies born outside of marriage. Look at the stagnation of the working-class male.
Then, you see the danger when folks who were told they could fly come crashing down to earth.
“When the noble lie of self-reliance becomes the dangerous myth of ‘autonomy’,” by Timothy Carney, Washington Examiner, May 29, 2019
I Shall Not Want Audrey Assad Lyrics
From the love of my own comfort
From the fear of having nothing
From a life of worldly passions
Deliver me O God
From the need to be understood
From the need to be accepted
From the fear of being lonely
Deliver me O God
Deliver me O God
And I shall not want, I shall not want
when I taste Your goodness I shall not want
when I taste Your goodness I shall not want
From the fear of serving others
From the fear of death or trial
From the fear of humility
Deliver me O God
Deliver me O God
One of the problems with modern politics is that everything is expressed in terms of right and left, and everyone seems to have forgotten about right and wrong. Thus, for instance, white supremacists are considered to be on the far right, whereas Antifa activists are considered to be on the far left. You’d think, therefore, that they couldn’t be further apart in terms of their respective beliefs. And yet if love of one’s neighbor is considered good and hatred of one’s neighbor is considered bad, the white supremacists and the Antifa activists are both equally bad. They are full of hatred for those whom they consider to be their enemies and are not averse to using violence to get their way.
Looking at the lessons of the past, which the white supremacists and Antifa activists seem intent on ignoring, we might think of Hitlerite Nazis as being on the far right and Stalinist communists as being on the far left. And yet both sets of extremists ruled their respective peoples with an iron fist and incarcerated millions of dissidents in concentrations camps. If one is a victim of political tyranny, it matters little if the jackboot that crushes you is on the left foot or the right foot. It is, therefore, not about right and left but about right and wrong.
. . .
No, it’s not about right and left, whatever that really means. It’s about right and wrong. Those who kill innocent people, refusing to see them as human persons, are wrong, whether they are anti-Semites or pro-abortionists. We should all be sickened by the contempt for human life shown by the man who gunned down worshippers at the synagogue in Pittsburgh, but we should be equally sickened by those who kill babies in abortion mills in every city across the nation.
“What Anti-Semites and Pro-Abortionists Have in Common,” by Joseph Pearce
[F]or the most part we accept a life in which none of our anxieties are real.
Our modern world tries extremely hard to protect us from the sort of existential moments experienced by Mill and Russell. Netflix, air-conditioning, sex apps, Alexa, kale, Pilates, Spotify, Twitter … they’re all designed to create a world in which we rarely get a second to confront ultimate meaning — until a tragedy occurs, a death happens, or a diagnosis strikes. Unlike any humans before us, we take those who are much closer to death than we are and sequester them in nursing homes, where they cannot remind us of our own fate in our daily lives. And if you pressed, say, the liberal elites to explain what they really believe in — and you have to look at what they do most fervently — you discover, in John Gray’s mordant view of Mill, that they do, in fact, have “an orthodoxy — the belief in improvement that is the unthinking faith of people who think they have no religion.”
But the banality of the god of progress, the idea that the best life is writing explainers for Vox in order to make the world a better place, never quite slakes the thirst for something deeper. Liberalism is a set of procedures, with an empty center, not a manifestation of truth, let alone a reconciliation to mortality. But, critically, it has long been complemented and supported in America by a religion distinctly separate from politics, a tamed Christianity that rests, in Jesus’ formulation, on a distinction between God and Caesar. And this separation is vital for liberalism, because if your ultimate meaning is derived from religion, you have less need of deriving it from politics or ideology or trusting entirely in a single, secular leader. It’s only when your meaning has been secured that you can allow politics to be merely procedural.
So what happens when this religious rampart of the entire system is removed? I think what happens is illiberal politics. The need for meaning hasn’t gone away, but without Christianity, this yearning looks to politics for satisfaction. And religious impulses, once anchored in and tamed by Christianity, find expression in various political cults. These political manifestations of religion are new and crude, as all new cults have to be. They haven’t been experienced and refined and modeled by millennia of practice and thought. They are evolving in real time. And like almost all new cultish impulses, they demand a total and immediate commitment to save the world.