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By now most of you are probably aware of the depressing statistics regarding the “nones,” that is to say, those in this country who claim no religious affiliation. The most recent survey showed that now fully one fourth of Americans belong to no religion at all — that’s approximately 80,000,000 people. And among those in the 18-29 age group, the percentage of nones goes up to 40!
Just a few weeks ago, at a ceremony for the lighting of the national Christmas tree, President Obama remarked on the meaning of the season. Here are some of the things he said:
“Over these next few weeks, as we celebrate the birth of our Savior, as we retell the story of weary travelers, a star, shepherds, Magi, I hope that we also focus ourselves on the message that this child brought to this Earth some 2,000 years ago — a message that says we have to be our brother’s keepers, our sister’s keepers; that we have to reach out to each other, to forgive each other.
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Like E.T., Close Encounters of the Third Kind, Starman, Independence Day, and a host of similar films over the past 30 years, Arrival explores the theme of an alien visitation to earth.
In this iteration, Louise Banks (played by Amy Adams) is a linguistic expert, who is called upon by the U.S. military to facilitate conversation with visitors from another world, whose space-crafts have landed (actually not quite landed, for they hover a few feet off the ground) at a number of locations around the globe.
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On the final morning of the November meeting of the United States Conference of Catholic Bishops, we were treated to a fine sermon by Archbishop J. Peter Sartain. The leader of the Church in Seattle spent a good deal of time discussing Pier Giorgio Frassati, a saint from the early 20th century to whom he and I both have a strong devotion.
But what particularly struck me in his homily was a reference to the great St. Catherine of Siena. One of the most remarkable things about that remarkable woman was the intimacy which she regularly experienced with Mary, the saints, and the Lord Jesus himself.
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I’m in the process of re-reading a spiritual classic from the Russian Orthodox tradition: The Way of a Pilgrim. This little text, whose author is unknown to us, concerns a man from mid-19th century Russia who found himself deeply puzzled by St. Paul’s comment in first Thessalonians that we should “pray unceasingly.”
How, he wondered, amidst all of the demands of life, is this even possible? How could the Apostle command something so patently absurd?
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Scott Derickson’s new film, Doctor Strange, has received rave reviews for its special-effects, its compelling story-telling, and the quality of its actors, but I would like to focus on the spirituality implicit in it. Doctor Strange is far from a satisfying presentation of the spiritual order, but it represents a significant step in the right direction, which proves especially helpful for our time.
Played by the always splendid Benedict Cumberbatch, Dr. Strange is dashing, handsome, ultra-cool, a brilliant neurosurgeon, called upon to handle only the most delicate and complex surgeries. He is also unbearably arrogant, pathologically self-absorbed, utterly dismissive of his colleagues, something of a first-class jerk.
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Last week, I had the privilege of speaking to around 9,000 middle school and high school students from the Catholic schools of the Los Angeles Archdiocese. They were gathered in the cavernous Galen Center at the University of Southern California (UCC), and the atmosphere in the room was electric.
There was a good deal of upbeat music and games, but when Archbishop Gomez processed into the arena carrying the Blessed Sacrament for Benediction, you could hear a pin drop. There is just something uniquely moving about seeing 9,000 energetic kids suddenly falling to their knees in silent adoration.
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Two recent films, Deepwater Horizon with Mark Wahlberg and Sully starring Tom Hanks, represent something of a breath of fresh air, for both movies feature men who are intelligent, virtuous, and quietly heroic. If this strikes you as a banal observation, that just means you haven’t been following much of the popular culture for the past 20 years.
One of the distinctive marks of films and television programs the last couple of decades has been the Homer Simpsonization of men. Don’t get me wrong: I’m a big fan of the The Simpsons and laugh at Homer’s antics as much as the next guy.
But the father of the Simpson family is stupid, boorish, drunk most of the time, irresponsible, comically incompetent, and childish. In the cartoon world, he is echoed, of course, by Family Guy’s Peter Griffin, who is similarly buffoonish.
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This is the second in a two-part series on salvation history, with the goal of understanding the role we play in this history. In the first part, Bishop Barron discussed how the creation narrative in Genesis teaches us that our role as human beings is to “praise God on behalf of all creation” and that the Fall is man’s loss of this “priestly identity.” In this second part, he covers the three other acts in the “drama” of salvation history: The Formation of Israel, the Coming of the Messiah, and the Church.
Beginning with the covenant with Abraham, God shapes a nation according to his own mind and heart; he teaches a particular tribe to worship him aright, to be his priestly people. His ultimate intention is to use Israel for the instruction of all the nations of the world.
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This is the first in a two-part series on the five “acts” in the drama of salvation history.
This fall, I am giving presentations to all of the high school teachers, staff, and administrators in the Archdiocese of Los Angeles. These talks take place on an annual basis, and they are dedicated to a regular cycle of topics. This year, the theme is morality. Lucky me!
My guess is that disquisitions on doctrine or Church history or pastoral practice wouldn’t raise too many hackles, but ethics is practically guaranteed to rile people up, especially now when issues of same-sex marriage, transgenderism, and assisted suicide are so present to the public consciousness.
I am not sure whether I’m delighting or disappointing my audiences, but I am not ordering my talks to address these hot-button questions. Indeed, it is my conviction that a good deal of mischief and confusion is caused precisely by characterizing Catholic morality primarily as a matrix for adjudicating such matters.
