Dynamic Universe

I am frustrated by the recent action of the bishops in considering certain changes to the liturgy of the Mass (Signs of the Times, 7/3). Why are they wasting their time and ours on trivialities when there are so many important issues that need attention?

Are they using their command function to remind us that they are in control? I would prefer that they learn to exercise leadership and lead us into the 21st century. This would involve many issues, including the priest shortage, which I attribute to their woeful lack of leadership. Leading into the 21st century would involve updating their teachings from the static universe of St. Augustine and other early leaders to the dynamic universe we know today. Some of the changes include now knowing that the universe is billions of years old and that humans have been here for perhaps millions of years.

I know the teachings of the catechism, but it is hard to relate them to the conditions of the 21st century. Since I know the bishops are not likely to address these issues, I must make my own interpretations. Yes, I am a Catholic and will remain one, but in some issues on my own terms.

John L. Coakley Jr.

The Truth of Parable

While I very much enjoyed reading Peter C. Erb’s The Schwenkfelder Code (6/5), I would have to object to a few of its assertions. I cringed when the author suggested that a faith based on a fictional narrative was adolescent. Since the embrace of historical-critical methods in the field of biblical scholarship, few would disagree that the Bible contains fictional assertions that do not uphold historical integrity. The historian Arnold Toynbee suggested, however, that the genre of fiction was the most truthful way of communicating a description of human relationships. Artistic recreation reaches more of the intangibles of a human story line.

The article assumes that fiction, its depictions being historically inaccurate, is a less adequate technique when communicating such truths as articles of faith. I would argue the contrary: it is more accurate, especially in the discussion of the transcendent, because through art it relays and evokes the emotive elements of relationship. I do not defend Dan Brown’s work. I would agree with much of Erb’s critique (I especially appreciated his point about the contradiction between Brown’s content and formula in one of the final paragraphs), but in the process of this critique he downgrades the power of fiction and the desire of the human to be involved in another’s story. That is not adolescent. That’s simply human. And it can work both ways, which brings me to another, final point.

Despite misgivings, if the reader were to accept the analogy of a mature faith, based on church teaching and history, versus an immature faith, based on the popularity of a piece of fiction, should maturity so flippantly dismiss immaturity? Is there not an obligation to listen, as a parent should, and to respect the needs of their children? Regarding the Da Vinci experience as adolescent demonstrates a divide between the church and its flock. We are called to bridge this divide. The point is that there is much to be learned from the phenomena surrounding The Da Vinci Code. One is that the world very often does not listen to historically accurate doctrinal explanations. It listens to stories that are rich in true and human intangibles. It yearns for the truth of fiction and parable, rather than the truth of catechesis and history. And the church should listen and learn before it thinks of itself as so mature, losing its members to popular trends because it no longer speaks the world’s language.

Joseph Arner

Life to Come

As director of the Office of Prayer and Worship for the Diocese of Albany, I found Terry Golway’s essay It’s Your Funeral (6/5) disturbing. I can only speak for the Diocese of Albany; but like diocesan officials in many areas of the country, we have found it necessary and helpful to establish guidelines for the selection of music and the reflection on the life of the deceased at funeral liturgies. Yes, there were a few horror stories that initiated these directives, but there is also a need for catechesis and a desire to provide positive liturgical experiences reflective of the Christian belief in death and the life to come.

It is in this respect that I disagree with Mr. Golway. The Catholic funeral Mass is not about the individual; it is a celebration of the paschal mystery, Christ’s ministry, passion and death, resurrection and promise to come again as made evident in the life of the one whose earthly time has passed. It points the mourner not only to what has been, but more importantly to the belief that life has changed, not ended. It offers hope to those who grieve that there will be a time when all will be united again and every tear will be wiped away.

Roman Catholic liturgy is forever attempting to call us back from the rampant individualism that pervades United States culture to a sense of community, a sense of identity within the larger group, the body of Christ. It is for this reason that the Order of Christian Funerals recommends that as the casket is received into church it be covered with a pall that recalls the baptismal garment, the sign of Christian dignity given through the sacrament of Baptism. The white pall also signifies that all are equal in the eyes of God.

With regard to Mr. Golway’s complaints about music selections, perhaps he can appreciate that music is part of the prayer of the funeral and all liturgies, not a decorative finial tacked on to provide accent. Prayer is addressed to God. It too is not merely about us.

Also of Irish descent, I am chilled by the affection he feels for the song by Sting and the Chieftains played at the end of James Davitt’s funeral, whose words were sung in a language he did not know. He believes the song was about defiance and courage and life itself. How does he know that the song did not also glorify or call others to acts of violence? Was there any way for him to experience the song as prayer?

I would suggest that instead of being concerned about whether or not one has a friend on the inside and the need or inability to cultivate relationships with clergy to serve one’s own ends, Mr. Golway and others who share his perspective enter into and maintain a greater familiarity with the rituals of the church and the theology that underlies them. I hope America will not let Mr. Golway’s text be the only word on this subject.

Elizabeth Simcoe

Something Different

As a lover of France and French, I have long been fascinated by Joan of Arc, although I find her truly problematic (Believe Me If You Like, by James Martin, S.J., 5/22). Why would God call her to lead an army and fight to put a weak king on the throne of France? But aside from that, I delighted in the fact that she followed by doing what she believed she was called to do, no matter what anyone said. The proceedings of her trial show her to be a spirited and witty young woman, a match for the ecclesiastical court in spite of her lack of theology or education. When asked, shouldn’t she be doing weaving and cooking and all the other things women do, she answered that there were plenty of other women doing those things. Surely one could be spared to do something different. She was well aware that her refusal to wear women’s clothing irked the bishop too, never mind that he himself wore silks and laces and gowns as women did. And I do not think that she was not sexually assaulted by the soldiers because she was plain. Since when have soldiers been that discriminating? I believe it was because she projected an utter trust in God and conviction of her calling, a quality that set her apart. Ultimately, it has always seemed to me that she was condemned because she was a woman who managed to get out from under male control both in the church and in society.

Lucy Fuchs

Get It?

I’ve been smiling off and on ever since I read Timothy Hanchin’s article, Messianic or Bourgeois? (5/8), about the young men who shortened man for others into the catch phrase M.F.O. Unlike Mr. Hanchin, I think this is something that should cause rejoicing, not concern. When I coordinated adult initiation groups, I told the candidates and catechumens that they wouldn’t really be Catholic until they could get the jokes and the slang. By their somewhat tongue-in-cheek reference, the young men have shown that they have indeed internalized the concept. Although it is true that the calling to be a person for others opens one to a depth of challenge, most of us spend our days toting water jugs rather than facing firing squads. In fact, there are days when I feel I would willingly embrace the drama of a firing squad if only it would remove me from the treadmill of my life. But that is not my calling! And so I smile (or try to) and reach out to the person nearest me, trying to become more of an M.F.O. (P.F.O.? W.F.O.?) I am not trying to reject the prophetic dimension, but rather allowing it to permeate a rather ordinary life.

Kristeen Bruun

Take to Heart

In The Moment, the Message, the Messenger (4/24), Tom Fox has issued a timely and eloquent plea for our collective commitment to convey the treasure of Catholic social teaching to our country. I share his conviction that our teaching can effect profound social change. At Catholic Relief Services, our re-examination and reflection on the church’s social teaching over the last decade has fueled an institutional transformation. We moved from being an agency that primarily engages in relief and development to one that also promotes justice, human dignity and global solidarity through all of our programs.

In that spirit, and at the risk of ruining a good Catholic construct of seven points, I would like humbly to propose an addition to Mr. Fox’s list of suggestions not only for better communicating the church’s social teaching but also for helping Catholics to live it. We must foster a sense of solidaritywith God, with all of humanity and with creation.

Solidaritythe conviction that we are responsible for and connected to one another, especially those who are poor and marginalizedcalls us to cherish and uphold the sacredness and dignity of every person, commit to and practice peace, justice and reconciliation, and celebrate and protect the integrity of all creation. At C.R.S. we believe that global solidaritystanding with our brothers and sisters overseaswill transform the world.

There are many ways for Catholics to practice global solidarity, such as making just economic choices by buying fair trade products, participating in a partnership with a parish or diocese overseas, advocating for just and transparent government policies or supporting missionary or relief efforts overseas. Catholic Relief Services provides these opportunities and more, to help Catholics put their faith into action on an international scale.

Both the Gospel and Catholic social teaching compel us to live as one human family by respecting the dignity of every human person, loving our neighbors as ourselves and promoting more just and peaceful societies. In other words, we are called to live in global solidarity. It is a message we all must hear and take to heart.

Joan Neal