The Paradox of Our Age

“The Paradox of Our Age”, from Words Aptly Spoken, by Bob Moorehead

We have taller buildings but shorter tempers; wider freeways but narrower viewpoints; we spend more but have less; we buy more but enjoy it less; we have bigger houses and smaller families; more conveniences, yet less time; we have more degrees but less sense; more knowledge but less judgement; more experts, yet more problems; we have more gadgets but less satisfaction; more medicine, yet less wellness; we take more vitamins but see fewer results. 

We drink too much; smoke too much; spend too recklessly; laugh too little; drive too fast; get too angry quickly; stay up too late; get up too tired; read too seldom; watch TV too much and pray too seldom.

We have multiplied our possessions, but reduced our values; we fly in faster planes to arrive there quicker, to do less and return sooner;
we sign more contracts only to realize fewer profits;
 we talk too much; love too seldom and lie too often.
We’ve learned how to make a living, but not a life; we’ve added years to life, not life to years.
We’ve been all the way to the moon and back, but have trouble crossing the street to meet the new neighbor. 

We’ve conquered outer space, but not inner space;
we’ve done larger things, but not better things;
we’ve cleaned up the air, but polluted the soul;
we’ve split the atom, but not our prejudice;
 we write more, but learn less;
plan more, but accomplish less;
we make faster planes, but longer lines;
we learned to rush, but not to wait;
we have more weapons, but less peace;
higher incomes, but lower morals;
more parties, but less fun;
more food, but less appeasement;
more acquaintances, but fewer friends;
more effort, but less success.
We build more computers to hold more information, to produce more copies than ever, but have less communication;
drive smaller cars that have bigger problems;
build larger factories that produce less.
We’ve become long on quantity, but short on quality.

These are the times of fast foods and slow digestion;
tall men, but short character;
steep in profits, but shallow relationships.
These are times of world peace, but domestic warfare;
more leisure and less fun;
higher postage, but slower mail;
more kinds of food, but less nutrition.
These are days of two incomes, but more divorces;
these are times of fancier houses, but broken homes.
These are days of quick trips, disposable diapers, cartridge living, thow-away morality, one-night stands, overweight bodies and pills that do everything from cheer, to prevent, quiet or kill.
It is a time when there is much in the show window and nothing in the stock room.
Indeed, these are the times!

+AMDG

Whatta guy! Struggles with SSA, but reunited with divorced wife for the sake of their children. Supports traditional marriage.

"We have been under one roof for over two years now.... We did it because reason led us to resist selfish impulses and to seek the best for our children."

"Over several years, intellectual honesty led me to some unexpected conclusions: (1) Creating a family with another man is not completely equal to creating a family with a woman, and (2) denying children parents of both genders at home is an objective evil. Kids need and yearn for both."

Read his inspiring story and right-to-the-point critique of same-sex "marriage" here.

Part III: the heart of a Catholic University-the School of Philosophy and Theology

The Mission of the Catholic University:

"The basic mission of a University is a continuous quest for truth through its research, and the preservation and communication of knowledge for the good of society. A Catholic University participates in this mission with its own specific characteristics and purposes."

1. Service to Church and society
• A Catholic University, as any University, is immersed in human society; as an extension of its service to the Church, and always within its proper competence, it is called on to become an ever more effective instrument of cultural progress for individuals as well as for society. Included among its research activities, therefore, will be a study of serious contemporary problems in areas such as the dignity of human life, the promotion of justice for all, the quality of personal and family life, the protection of nature, the search for peace and political stability, a more just sharing in the world's resources, and a new economic and political order that will better serve the human community at a national and international level. University research will seek to discover the roots and causes of the serious problems of our time, paying special attention to their ethical and religious dimensions.
•  In its attempts to resolve these complex issues that touch on so many different dimensions of human life and of society, a Catholic University will insist on cooperation among the different academic disciplines, each offering its distinct contribution in the search for solutions
2. Pastoral Ministry
• Pastoral ministry is that activity of the University which offers the members of the university community an opportunity to integrate religious and moral principles with their academic study and non-academic activities, thus integrating faith with life. It is part of the mission of the Church within the University, and is also a constitutive element of a Catholic University itself, both in its structure and in its life. A university community concerned with promoting the Institution's Catholic character will be conscious of this pastoral dimension and sensitive to the ways in which it can have an influence on all university activities.
• As a natural expression of the Catholic identity of the University, the university community should give a practical demonstration of its faith in its daily activity, with important moments of reflection and of prayer. Catholic members of this community will be offered opportunities to assimilate Catholic teaching and practice into their lives and will be encouraged to participate in the celebration of the sacraments, especially the Eucharist as the most perfect act of community worship. When the academic community includes members of other Churches, ecclesial communities or religions, their initiatives for reflection and prayer in accordance with their own beliefs are to be respected.
• Those involved in pastoral ministry will encourage teachers and students to become more aware of their responsibility towards those who are suffering physically or spiritually. Following the example of Christ, they will be particularly attentive to the poorest and to those who suffer economic, social, cultural or religious injustice. This responsibility begins within the academic community, but it also finds application beyond it.
• Pastoral ministry is an indispensable means by which Catholic students can, in fulfilment of their baptism, be prepared for active participation in the life of the Church; it can assist in developing and nurturing the value of marriage and family life, fostering vocations to the priesthood and religious life, stimulating the Christian commitment of the laity and imbuing every activity with the spirit of the Gospel. Close cooperation between pastoral ministry in a Catholic University and the other activities within the local Church, under the guidance or with the approval of the diocesan Bishop, will contribute to their mutual growth.
3. Cultural Dialogue
•  In addition, a Catholic University, aware that human culture is open to Revelation and transcendence, is also a primary and privileged place for a fruitful dialogue between the Gospel and culture.
• Catholic Universities will seek to discern and evaluate both the aspirations and the contradictions of modern culture, in order to make it more suited to the total development of individuals and peoples. In particular, it is recommended that by means of appropriate studies, the impact of modern technology and especially of the mass media on persons, the family, and the institutions and whole of modem culture be studied deeply.
• An area that particularly interests a Catholic University is the dialogue between Christian thought and the modern sciences. This task requires persons particularly well versed in the individual disciplines and who are at the same time adequately prepared theologically, and who are capable of confronting epistemological questions at the level of the relationship between faith and reason. Such dialogue concerns the natural sciences as much as the human sciences which posit new and complex philosophical and ethical problems. The Christian researcher should demonstrate the way in which human intelligence is enriched by the higher truth that comes from the Gospel: "The intelligence is never diminished, rather, it is stimulated and reinforced by that interior fount of deep understanding that is the Word of God, and by the hierarchy of values that results from it... In its unique manner, the Catholic University helps to manifest the superiority of the spirit, that can never, without the risk of losing its very self, be placed at the service of something other than the search for truth"(39).
  47. Besides cultural dialogue, a Catholic University, in accordance vith its specific ends, and keeping in mind the various religious-cultural contexts, following the directives promulgated by competent ecclesiastical authority, can offer a contribution to ecumenical dialogue. It does so to further the search for unity among all Christians. In inter-religious dialogue it will assist in discerning the spiritual values that are present in the different religions.
4. Evangelisation
• The primary mission of the Church is to preach the Gospel in such a way that a relationship between faith and life is established in each individual and in the socio-cultural context in which individuals live and act and communicate with one another. Evangelization means "bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new... It is a question not only of preaching the Gospel in ever wider geographic areas or to ever greater numbers of people, but also of affecting and, as it were, upsetting, through the power of the Gospel, humanity's criteria of judgment, determining values, points of interest, lines of thought, sources of inspiration and models of life, which are in contrast with the Word of God and the plan of salvation"(40).
• By its very nature, each Catholic University makes an important contribution to the Church's work of evangelization. It is a living institutional witness to Christ and his message, so vitally important in cultures marked by secularism, or where Christ and his message are still virtually unknown. Moreover, all the basic academic activities of a Catholic University are connected with and in harmony with the evangelizing mission of the Church: research carried out in the light of the Christian message which puts new human discoveries at the service of individuals and society; education offered in a faith-context that forms men and women capable of rational and critical judgment and conscious of the transcendent dignity of the human person; professional training that incorporates ethical values and a sense of service to individuals and to society; the dialogue with culture that makes the faith better understood, and the theological research that translates the faith into contemporary language. "Precisely because it is more and more conscious of its salvific mission in this world, the Church wants to have these centres closely connected with it; it wants to have them present and operative in spreading the authentic message of Christ."

Summary:

The Catholic university should integrate faith and reason within itself, through interdisciplinary dialogue, in order to effectively engage with the surrounding culture. It should be concerned with the formation of its students and staff, ensuring that living out the Christian life is encouraged and prioritised, as all the intellectual knowledge of theology in the world is meaningless if one's relationship with God is not a living, dynamic reality. All of this work finds its purpose and fruit in the work of evangelisation, the task of bringing all people we encounter to Christ.

Notre Dame: University of Awesome

The Bible is Catholic- Dr Robert Tilley at Theology on Tap (TOT)

I went to Theology on Tap last night, to hear a talk on the notion that the Bible is a Catholic book. The speaker was the fabulous Dr Robert Tilley, a lecturer at the Catholic Institute of Sydney and at Notre Dame. What follows is a summary of my notes from the evening.

Theology on Tap is pretty awesome.

The notion of "covenant" is key

• the word we translate as "testament" in the Old and New Testaments is actually the same word used throughout scripture to mean "covenant".
• if we look at the covenants God makes with humanity in scripture, there is something particular common to them all: we see the establishment of a visible, hierarchical authority, with one head, who is the covenant representative of visible communion.
• Covenantal heads- Adam, Noah, Abraham, Moses, David, Jesus
• in what context were the sacred texts written?
• Old Testament- within the community of the people of Israel
• New Testament- within the community of the Church
• They were never intended to be read by a lone ranger, but rather within that visible communion
• the bible was written by the Church, within the Church, for the Church. Outside of this context it becomes insubstantial

Why have we come to have this mistaken notion that we can read such a book on our own?

• since sacred texts in general have arrived in the marketplace, to be bought at our whim, we think we have the right to own them. We treat them as consumer items, and since we have the right to own them, we have the right to read them (as we please)
• we are influenced by this modern impulse to coneitedly think we can read the Church's book apart from the Church
• this stems from
• the individualistic culture we find ourselves in
• the fact that consumeristic advertising panders to us and says "you can do whatever you like"
• in fact, none of us ever stand alone. "No man is an island." We exist in community- local, broader society, history of learning that we rely upon, traditions, etc.
• Most of Paul's letters were the earliest texts written of the NT. In these we can see earlier Christian hymns and liturgical forms that were already in use for the Eucharist and baptism, etc. eg. 1 Cor. 11:23-9
• The Church is truly something substantial: Eph 1:22-23- he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all." 
• Thus Christianity is not a "religion of the book", but rather of the Body of Jesus, or, the Word of God in the most perfect sense of the phrase- meaning, the Son of God.

Abstraction leads to fragmentation

• as soon as you abstract, or separate, something from the whole to which it belongs, it becomes insubstantial
• eg.
• pluck a flower from a tree, it soon withers and dies
• biblical criticism- new methods and tools have borne much fruit but when taken to extremes (as they have been), the Word of God becomes greatly divided, texts are pitted against each other, modern attitudes and assumptions read into texts, passages categorised and analysed beyond reason, etc. pertinent example- the Jesus Seminar- concluded that of everything Jesus apparently said in the Gospels, very few we can be sure were authentic utterances.
• Right from the start of the Reformation, Luther removed the Deuterocanonical books from the OT, and wanted to remove the books of James ("an epistle of straw") and Revelation from the NT
• the constant splitting of the Protestant churches into ever-increasing numbers of isolated communities
• this logic of abstraction found in modernity has divorced both the Bible from the Church, and in many cases, and led to the ultimate tragedy- divorcing Christ from His Bride.

Where does the Bible locate the unity of faith?

• Rom. 3:24- they are justified by his grace as a gift, through the redemption which is in Christ Jesus
• Rom. 8:2-  For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death
• Rom. 12:5- so we, though many, are one body in Christ, and individually members one of another
• 2 Cor. 1:21-  But it is God who establishes us with you in Christ, and has commissioned us
• Gal. 3:28- There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus
• etc.
• Jesus prayed that we, His followers, would all be one, in a real way, just as He and the Father are one. Through the Church He established with His apostles, we are to share in, and truly participate in, the very life of the Holy Trinity. (Deification, grace, Eastern Catholic Churches)

I may say a thing or two about the Q&A session another time.