It is striking to read the many references to the human soul in Solzhenitsyn’s writings. He says, “Beyond upholding rights, mankind must defend its soul, freeing it for reflection and feeling”; and “the greatness of a people is to be sought not in the blare of trumpets . . . but in the level of its inner development, in its breadth of soul . . . in healing its soul.” He also warned modern people that, because of their belief in progress, “we had forgotten the human soul”; and “the destruction of our souls over three-quarters of a century is the most terrifying thing of all.” In a powerful passage, he denounces communist totalitarianism for corrupting the soul: “Our present system is unique because, over and above its physical and economic constraints, it demands total surrender of our souls . . . to the conscious lie. To this putrefaction of the soul, this spiritual enslavement, human beings who wish to be human cannot consent. When Caesar, having exacted what is Caesar’s, demands still more insistently that we render to him what is God’s—that is a sacrifice we dare not make!”These are words that tend to frighten the West since they point to the essential need to examine the soul, not just political policy.
I am not suggesting that all Western involvement in the affairs of the Near and Middle East over the centuries has been detrimental to the region's Christians. Far from it. However, the fact remains that the West's interaction with the Middle East was always designed to serve primarily the West's interests. This includes the Protestant missionary activities of the nineteenth century, which, after failing to make noticeable headway among Muslims, turned their energies to converting the local Christians to the creeds of Europe's great Reformers. Resulting tensions and mutual misunderstandings between the native churches and the newly transplanted Protestants linger to the present.
Meanwhile, the reputed tolerance of Islam, particularly for the "People of the Book," as Jews and Christians are designated, created in reality the dhimmi system of second-class servitude, which, under the guise of toleration, was actually a system of subtle repression and dehumanization leading to gradual liquidation.
Back in the 1970s and '80s it became disgracefully fashionable in Western policy and media circles to put down the Lebanese Christians, particularly the Maronites. These attacks often bordered on outright racism. Similarly today it has become fashionable to lay all the blame for the Bosnian conflict on the shoulders of the Serbs. If the priorities of certain Western governments and their policy planners (Washington included) have dictated that such one-sided obfuscations serve as the basis for ethically dubious policies, the priorities of self-aware and morally critical Christians in these same Western countries ought to be markedly different.
Western apathy. In the hard-nosed world of realpolitik, petroleum-free Lebanon does not amount to much either strategically or economically for a country like the United States. Injecting other human and value-oriented parameters and ingredients into the policy calculus of Washington that would elevate Lebanon on the scale of foreign-policy priorities is in itself an awesome and daunting undertaking requiring prayer and patient hard work.
Romanian Orthodox synod disciplines bishop for intercommunion with CatholicsAnd so it goes
Bucharest, Jul 11, 2008 / 06:03 am (CNA).- The Holy Synod of the Romanian Orthodox Church has decided to “forgive” two Orthodox bishops for their participation in religious rites with Eastern Catholics. However, it warned that no Orthodox cleric may celebrate sacraments or blessings with ministers of other religions on pain of excommunication.
Nicolae Corneanu, the Orthodox Metropolitan Bishop of Banat, had provoked controversy after receiving Holy Communion during a Greek Catholic Mass in Timisoara on May 25. The synod’s forgiveness has reportedly settled the controversy, according to the SIR News Agency.
“The Holy Eucharist is not a means and a stage towards the unity of the Christian Church, but the deepest manifestation of the unity of the Church, its highlight,” stated Patriarch Daniel of the Romanian Orthodox Church in a speech to the synod.
Patriarch Daniel reportedly intended to reassert the fundamental principle of Orthodox ecclesiology and ecumenism. He said that such gestures of “so-called inter-communion” in fact “reduce the dogmatic differences between the Orthodox Church and the Catholic Church and undermine the unity of faith as the foundation of the reconstruction of the communion between the two Churches.”
The Patriarch reiterated that it is forbidden for Orthodox believers to receive the Eucharist in a different Church.
He also said the decision does not intend to treat other Christians “with arrogance or contempt” or to interrupt theological dialogue.
“Through a sincere, deep theological dialogue, the dogmas that separate the Catholic Church from the Orthodox Church can be redefined,” he concluded.
Father Francisc Dobos, spokesman for the Catholic Archdiocese of Bucharest, responded to the decision, saying in a press release, “We believe it is right for every Church to solve its own problems according to its own principles and regulations. We are convinced that the dialogue between the two Churches will move on, towards a communion from the same chalice.”
The Romanian synod also “forgave” Bishop Sofronie of Oradea, another Orthodox prelate, who had celebrated the blessing of holy water with the Greek Catholic Bishop of Oradea, Virgil Bercea, on “Twelfth Night,” the evening of Epiphany.
“The Holy Synod disapproved of the non-canonical gestures made by the two leaders and accepted their change of mind and repentance as a first sign of their correction,” read a press release from the Romanian Orthodox Patriarchate.
We live in an age in which the media are scrupulously rigorous in self-censoring when it comes to the terrible social crime of offending women, gays, people of colour and natives. Only one identifiable group – white heterosexual men (if they’re Christian, so much the better) – is considered fair game for overt collective prejudice.From Misandry is the Message.
Identifying active misandry is easy. One has only to imagine the same words, image or falsehood or failure to report attached to any other identifiable group, and the imbalance becomes clear.
The state must hold that mothers and fathers are completely interchangeable. Biological parents married to each other become officially equivalent to one parent plus their lover. The state will be indifferent as to whether children have any connection with their biological parents.From Beyond Same Sex Marriage.
While “human dignity” is an idea which certainly requires extensive clarification and precise definition, “respect for persons” and “autonomy” are as squishy as a wet sponge. I would have thought that a Harvard prof would be more discerning. For instance, are dolphins or chimpanzees “persons”, too? Should Japanese fishermen be jailed for violating the person rights of minke whales? And is a sleeping person autonomous? A comatose person? A two-day-old infant?Note: This essay's links also reward pursuit.
There is the scent of the East, of Byzantium, at Megisti Lavra. There is the aroma of cypress and incense, the fragrance of beeswax, of relics, of ancient things mysteriously near. Because the monks of Athos don't suffer the passage of time. They tell you of their saints, of that Saint Athanasius who planted two cypresses at the center of the Megisti Lavra; who with Herculean strength built the catholikon; who shaped the monasticism of Athos; as if he had not died in the year 1000 but just yesterday, as if they had met him personally and not long ago.The Vatican Information Service has more on the Armenian Catholicos's visit to the Holy See.
After the Patriarch's greeting, the Pope addressed the assembly. Referring to tomorrow's solemnity of Pentecost, Benedict XVI affirmed that, on this day, "we will pray in a particular way for the unity of the Church. (...) If our hearts and minds are open to the Spirit of communion, God can work miracles again in the Church, restoring the bonds of unity. Striving for Christian unity is an act of obedient trust in the work of the Holy Spirit, who leads the Church to the full realization of the Father's plan, in conformity with the will of Christ".I guess daylight savings time and a smaller environmental (read: GREEN) footprint have a way of working their own magic.
It seems to me that faith education works all right as long as people are not that serious about their faith. (Emphasis added)Barry Sheerman, chairman of the Schools Select Committee, House of Parliament, UK
CHICAGO (AFP) — One in four teenaged girls in the United Sates has been infected with at least one sexually transmitted disease, according to a study released Tuesday by the Centers for Disease Control and Prevention.Yet, chastity is frowned upon in the US, too.
The first study to examine the combined national prevalence of common STDs among adolescent women in the United States estimates that at least 3.2 million teens aged 14 to 19 are currently infected.
Since the study only tested for the four most common sexually transmitted diseases, it is possible that the total prevalence among US teens is greater than the study's rate of 26 percent, the authors warned.
"Today's data demonstrate the significant health risk STDs pose to millions of young women in this country every year," said Kevin Fenton, director of the CDC's National Center for HIV/AIDS, Viral Hepatitis, STD and TB Prevention.
"Given that the health effects of STDs for women -- from infertility to cervical cancer -- are particularly severe, STD screening, vaccination and other prevention strategies for sexually active women are among our highest public health priorities."
Christians should seek to enlist as many as possible in the cause of humanity. It is one of the central principles of Catholic theology that grace perfects rather than destroys nature. Faith fulfills rather than subverts reason. For this reason, the Catholic tradition (like most other Christian traditions) has never formulated sharp antagonisms between Christ and culture, between church and world, between revealed truths and the truths accessible by natural reason, or between men and women of goodwill and believers in Christ. As the Second Vatican Council made clear, we don’t all need to be believers in order to share and support a humane social order.The essay is found here.
It has become a feature of today’s atheist chic to shy bricks at Christianity
for its record on slavery. This is part of a larger assault on Western history
and society, which, by accident or design, plays into the hands of those who are
today mounting on a global scale a sweeping and explicit cultural challenge to
Judeo-Christian as well as post-Christian values. The fundamentally most
misunderstood and overlooked aspect of today’s defense against the global jihad
is this challenge that Jihadists make to Western values, which are in large part
Judeo-Christian. Combine this with a historical critique that relentlessly
portrays the West as the aggressors against the rest of the world, and as
uniquely responsible for its evils, and Westerners’ will to defend something as
rotten as Western civilization begins to ebb away.
One would think that, given their insistence that faith and violence are inextricably linked, these authors would be a bit more circumspect about their own rhetoric. As it happens, one does not have to read too far into these books to see an underlying advocacy of violence animating their venom, an advocacy made most explicit in Sam Harris’s The End of Faith, which openly avows: “Some propositions are so dangerous that it may even be ethical to kill people for believing them. This may seem an extraordinary claim, but it merely enunciates an ordinary fact about the world in which we live. . . . There is, in fact, no talking to some people. … We will continue to spill blood in what is, at bottom, a war of ideas.” To which I can only respond with one of Blaise Pascal’s more mordant observations, “Thinking too little about things or thinking too much both make us obstinate and fanatical.” Pascal called civil war the worst of all evils and openly admitted that no evil is greater than that committed under the guise of religion. If he were living today, I am sure his response to Harris would be: yes, Mr. Harris, you’re right, and the reason atheism brings so much violence in its wake is because it is its own kind of religion—and that’s your problem: your atheism is too religious.
...
Such are the contradictions of atheism. With hope in progress gone, with the lessons of the twentieth century still unlearned in the twenty-first, with technology progressing, in Adorno’s words, from the slingshot to the atom bomb (a remark cited in Spe Salvi), with a resurgence of religiously motivated violence filling the headlines, all that the new atheists can manage is to hearken back to an Enlightenment-based critique of religion. But they find their way blocked, not so much by Nietzsche (whom, as we saw, they largely ignore) but by the ineluctable realities he so ruthlessly exposed. Not Nietzsche, but the history of the twentieth century has shown that godless culture is incapable of making men happier. All Nietzsche did was to point out that no civilization, however “progressive,” can dispel the terrifying character of nature; and once progress is called into question, the human condition appears in all its forsaken nakedness.
In Huntington’s unsparing view, culture is underpinned and defined by power. The West had once been pre-eminent and militarily dominant, and the first generation of third-world nationalists had sought to fashion their world in the image of the West. But Western dominion had cracked, Huntington said. Demography best told the story: where more than 40 percent of the world population was “under the political control” of Western civilization in the year 1900, that share had declined to about 15 percent in 1990, and is set to come down to 10 percent by the year 2025. Conversely, Islam’s share had risen from 4 percent in 1900 to 13 percent in 1990, and could be as high as 19 percent by 2025.Read the entire essay here. Then email it to a friend.
