CDXXI – Who is Right? (Crosspost)

See the original, published on Substack


All my life, I have had this fascination with religion. It was the opiate of the masses, the Sunday duty, the transcendent mystery–it was the question that cut to the core of every individual human experience: Who created us, and why? It wasn’t until I was older that I realized “fascination with religion” was really a thirst for Truth. It wasn’t until I was older that I abandoned the set of answers I inherited from my family–the answers prescribed by the Anglican Communion–for the solid ground of the Catholic Church.

Continue reading CDXXI – Who is Right? (Crosspost)

CCCXVIII – An Apologia For Crusades

I read a cool article about St. Gottschalk who was a key figure in the Wendish Crusades. It got me thinking about the Crusades in general, and I would like to present here a brief defense of Crusades.

We need to agree first on what exactly a crusade is. A crusade is A) a military expedition B) commissioned by the Pope or an authorized representative thereof C) with the intention of converting enemies or D) protecting Holy people, places, or things.

The first Crusade was a military expedition commissioned by the Pope with the intention of reclaiming the Holy Land from Muslims. The Wendish Crusade was a military expedition commissioned by the Pope with the intention of converting the Wendish pagans who threatened the Northern flank of the Holy Roman Empire.

Crusades are Good because they are Commissioned by the Pope. The Pope is the highest authority on Earth, and as the Vicar of Christ on Earth, has a special relationship with the Holy Spirit. A Crusade commissioned by the Pope is good because the Pope is good, and the crusade must be truly necessary if the Pope has commissioned it. The Pope would not commission a frivolous crusade into the back garden of a Muslim civilian, but something as important as the Holy Land is worth a serious campaign to liberate it.

Crusades are Good because they are military expeditions. A military expedition with a Holy purpose shows the virile and vigorous arm of the Church. The Church today is weak and political–a strong and militant Church is a Church that successfully converts pagans and protects the Holy Land. A weak and political Church is ecumenical. I say this not because the world needs a Crusade, but because the Church needs vigor. The Church gets vigor from an obedient laity who elevate vigorous priests who become vigorous bishops. God has given us the modern Church for some purpose, and our modern Church leaders for some purpose, but maybe that purpose is to remind us of the necessity of a vigorous and virile Church.

Crusades are good because they convert our enemies and/or protect Holy people, places, and things. Too often we want to remove our enemies forcefully. Converting our enemies is a much more powerful witness. To truly love our enemies, we should wish that they go to Heaven–the highest possible good we could wish for them. Protecting holy people, places, and things with military force shows that we believe that those people, places, and things are truly holy and worth protecting with our lives. A virile and vigorous Church is ready to sacrifice and suffer in the name of God.

Crusades are not so much the thing that is good, but the product of the thing that is good. The thing that is good is a virile and vigorous Church. Such a Church is capable of a crusade.

AMDG

(v) – Two Conversions

Notes from a conversation with Hambone


I had two conversions.

1- I realized the Catholic Church is the true Church.

2- I realized that I am not important or essential.


  • Conversion 1 had to happen before conversion 2, otherwise I would despair. I am not important because I am united to God. Without that corollary, the world is a scary place.
  • Even when/if God calls us to be Saints, he will not fill us with a sense of importance. Joan of Arc didn’t wake up one day and say “I am important”. In her mind, God asked her for a favor and she had faith and obedience enough to follow. God provided for everything else.
  • Both conversions are important. The Catholic Church is the true Church and no one can be truly fulfilled until they order their lives to God through His Church. The realization that we are not important is itself important because it allows us to properly order our relationship to God once we are joined to Him through His Church.
  • Most evangelism focuses on #1- bringing people into the Church. This is important work. Less effort is spent on #2- which helps them understand their relationship with the world and with God.
  • Wanting for #2 is what drives people to cling desperately to political ideologies, sports teams, their own opinions and feelings. We have a natural human desire to be a part of something and to win. The proper fulfillment of these desires is to join the true Church, in the case of the former desire; and to trust in Christ’s ultimate victory, in the case of the latter desire.
  • This latter desire–to win–is difficult. My sports team can win all the time–winning teams are always the most popular teams. But how often does Christ win? It seems like he loses an awful lot, it seems like the Church is losing an awful lot. But we know that Christ wins in the end, Christ wins at the only moment it matters.
  • The former desire–to be a part of something–is easy. Supporting a sports team costs us nothing. Supporting a political position or cause costs nothing. We make no personal sacrifices by going to the street and saying “I think our tax rate should be different”. Being a part of the Church is hard. Not only because we are going to lose every time until the last time, but because Christ demands everything from us. Literally, everything. He tells a man who wanted to bury his father “Let the dead bury their dead”. In Acts, a man who withheld some of his money from a contribution to the Church and lied about it is smote, and his wife along with him. Christ demands nothing less than everything we have and everything we are.
  • What are we holding back?

No conversion is one and done. Both conversions must always and eternally be refreshed. I will wax and wane in my zeal for the Church, I will want very badly to feel important. It is the work of a lifetime to rein in these beliefs and yoke them to Christ.

AMDG

CCCVIII – Course Correction

I’ve written before about how sometimes I like think of God as a bright point on an infinite plane, and we all position ourselves around this point. It helps me visualize the etymology of the word “Convert” which is something like “To turn around”.

Figure 1

I was talking about this idea to Hambone and illustrated a new wrinkle to this idea. In Figure 1, person A and B are at about the same place in their faith life, and have oriented themselves towards God. Person A and Person B have very similar beliefs, but person B is only slightly wrong on a certain doctrinal matter.

Figure 2

This can be a very subtle error, and person A and person B can grow in their faith just fine, each trying to get closer to God. In Figure 2, you can see that they might actually both succeed in getting closer to God.

Despite this, person B still bears a false belief, perhaps borne honestly. Introspection, fraternal correction, or otherwise some force is required to encourage person B to correct course. Person A remains aligned towards God, and so gets closer to Him. Person B is close but is aligned just a little bit away–if they persevere in this error, they will find themselves in the position of Figure 3.

Figure 3

In Figure 3, we can see that Person A is as close as possible to God but person B has maintained course and is now facing away from God. Person A and Person B started at the same point, but Person B was only off by a little bit. Now person B needs to convert and turn back towards God, their small, minor error becoming magnified by time and habit into a major falsehood.

This is why Heresies through the ages have been so effective. They very much resemble truth, and seem sensible. When followed through to their conclusion, they can only lead people away from God. It takes a constant effort of correction and evaluation to make sure one is still as closely aligned with God as possible. The trial of faith is one that takes our whole lives, unless God gives us a choice to face the trial of a lifetime all at once.

This is a hard teaching, even for me. This post is not so much an admonishment as a reminder to myself that the work of faith is never complete–sin and error are constant dangers.

AMDG

CXXVII – The Joy of Losing Control

After I wrote my previous entry, acknowledging an issue with control, I was faced with a dilemma. I will spare you the particulars but the consequence is that there are two ways of surrendering control. The first is by doing everything, trusting that God will take care of you. The second is by doing nothing, trusting that God will prod you to do what really needs to be done. Both of these are fallacious, so what is the middle ground, in a practical sense?

The quote I shared in that article by Stonewall Jackson, wherein he said God has fixed the day and hour of his death, so he feels as comfortable “in bed as in battle”. This is the first sort of “trust”, and it is that character trait which led him to stand like a stone wall at the First battle of Manassas. Prudence dictates a certain level of caution. Needless exposure to danger is listed specifically in my Examination of Conscience. Stonewall Jackson was a general in battle, so it can’t be said to be imprudent, and hiding behind cover can’t be said to be a failure in not trusting God. Even so: his character trait led him to take a bullet in the hand during the same battle which earned him his nickname, a wound which caused him some discomfort for the rest of his life.

In the opposite direction, we can consider doing nothing as a surrender of control. Waiting for the “prompting of the spirit” to take any action is imprudent in and of itself. Taking the example of Stonewall, he may not have feared an untimely death but he did not fear taking command in battle. He was on the field, by his own choice. I can’t avoid flying and claim to be surrendering control.

Philosophy of Control

Let’s define control, for now, as the desire to command people, things, and events which are around you. Being “in control” is ordering those things according to your will. Being “out of control” is being both unable and even subject to those things, regardless of your will. Essential to both states of control is being “in action”, or “on the field of play”.

To “surrender control” then is to be on the field of play, to have the ability to order some things according to your will, and opting not to order those things. To “avoid control” is to take oneself off the field of play. Surrendering control requires trust that the people, things, and events around you will be ordered in a way which will add the most value to you–regardless of their immediate benefits or costs.

At work, when I had what I considered to be a tyrannical boss, if I had trusted that things would be ordered according to God’s will and not my own, I would have had peace. When I fly, if I trust that God has designated the day and the hour of my death, I would be at peace. In other personal matters, if I trust that God will give me direction rather than try to force his hand, I will have peace.

Ah, but here’s the trick. “Trust that God will give me direction” is another way of saying “take myself off the field of play”. God is not like GPS, and more like a game of “hot or cold”. He won’t tell you exactly how to get from A to B, but provided you are moving in some direction, he will give you hints as to whether it’s the right direction.

Practical Use

I am notorious for waiting for signs. Sometimes I say it’s because I have too many options. Sometimes because I say it’s not enough. Sometimes because I’m waiting for something different. In all cases, I am not trusting that, if I begin to strive forward, the path ahead will be made clear. I want very much to know the GPS route of my life, so that I can prepare. It’s this same reason why I don’t like surprises, even the good kind: I like to know. There are some things I cannot know. There are some things that can only be made clear by stumbling blindly forward.

Into thy hands, Lord, I commend my spirit.

AMDG

CXVI – Love the Sinner, Hate the Sin

This phrase is often used to preach ‘acceptance’. It occurs to me that that is the wrong takeaway. I offer some quick thoughts on this cliche phrase.

  • I hate sin, therefore I repent of it.
  • I love the sinner, therefore I wish them to repent of their sins.
  • I wish them to repent of their sins using the Sacrament of Reconciliation.
  • The Sacrament of Reconciliation requires an Act of Contrition.
  • The Act of Contrition closes with: “I firmly resolve, with the help of Thy grace, to confess my sins, to do penance, and to amend my life.”

I love the sinner, therefore I wish for them to amend their lives.

AMDG

LXIV – Testimony

What follows is a brief account of my conversion. (Yes, this is the brief version).


In William Shakespeare’s The Tempest, Antonio says to Sebastian, “What is past is prologue”: Their entire lives led them to that one moment. For me, too, what is past is prologue: my own life a tempest. There is joy, grief, love, heartbreak, bitterness, reconciliation, for the 25 years of my life up to early November of 2016. My life up to this Epochal moment had come to this: It was 7:00pm, I was the last one in the office after a tough day, I called my mom in tears, professing that if I left this building I could not and would not return. I felt broken and beaten down, a failure. I wrote my resignation, left it on my desk, gathered my things, and walked out. I had officially quit my job.

I consider myself an optimist. In the throes of my depression, I never felt like there was nothing left for me. John Steinbeck said once that in America, there are no poor, only temporarily embarrassed Capitalists. I never felt myself a permanent failure, only a temporarily embarrassed success story. There was a vague sense of Hope in this, which I did not understand at the time to be derived from my embryonic faith.

I was Anglican for the duration of my prologue, Baptized and confirmed in the conservative branch of the Church of England. My faith was intellectual and not spiritual, a consequence of the dual forces of Anglican theology and upbringing. Anglicanism, for those that aren’t aware, appears very much like a Catholic service, but is devoid of the spirituality that informs Catholicism. I had long been discussing with a close friend matters of faith, and as he grew in Catholicism his criticisms of Anglicanism became harder to defend. I decided to take this period of unemployment as an opportunity to invest in my faith as well as frantically search for jobs. I dusted off my bible and my Book of Common Prayer. I researched the Articles of Faith. I found Anglicanism harder and harder to defend, but I was not yet at a point where I could embrace Catholicism.

There were two events that happened in close succession. One of the questions that I kept coming back to was “Why go to church? What is the point?” If I wanted to invest in my faith, I wanted to understand why I was doing what I was doing. If Church was a social affair, let it be social! If Church was for education, let me learn! But my friend gave me the answer: The Eucharist. The host is literally transformed into the unblemished paschal lamb of Jesus Christ. God is present in the Mass. I finally understood the consequence of this. If I could go to a place and literally sit with God and take him into myself, be truly in Communion with God, the harder question to answer is why would I not go to church? I learned about Adoration, too: Catholics behave in a manner consistent with their belief, that God is present in the Eucharist.

The second event is that, in a moment of desperation, I turned to prayer. I had been unemployed for a month and a half, and prospects were increasingly desperate. I was rapidly exhausting my available funds. My lease was expiring at the end of December and I needed to know I had a place to live. If I didn’t get this resolved, I would have to do the unthinkable and return home to my parents, truly the prodigal son who had ventured out and squandered the opportunity. I turned to God. I prayed for a job, I prayed that everything would turn out OK, I prayed for faith, whatever that meant. Almost before I had finished praying, my phone started blowing up. I had three recruiters on the line, wanting to speak with me about opportunities they had. One of those phone calls turned into an interview, which turned into a job. In Mid-january, I had moved into a new apartment and started work at a new job. Thanks be to God!

I resolved to give God his due, now that I was comfortably situated. I started going to Mass–this was a terrifying prospect for me. I was afraid I stuck out like a sore thumb, that people would sense that I wasn’t Catholic and accuse me of heresy and chase me from that holy place. They didn’t. In all respects, every Catholic I met was pleasant and friendly. I started looking for a community. The next few months were a whirlwind. I got in touch with some young adult ministry coordinators, went to a few events, dove headlong into them, feeling uncomfortable but knowing they were for my own good.

The Catholic community I found was incredible. This diocese is truly blessed to have so many faithful and enthusiastic people. Buoyed by their welcoming nature and enthusiasm, I learned and grew and formally decided to cross the Tiber. September of 2017, I started RCIA.

In all honesty, RCIA was a formality, I had already essentially read my way into the church. It was the first year of being Catholic, from Easter 2018 to Easter 2019, that I learned the most about living Catholic-ly. I have a lot to learn, and even more to grow, but the Church is the first place I’ve felt at home. It’s given me peace of mind–i mean that literally and figuratively. In the literal sense, I weaned myself off of antidepressants in the summer of 2017, and while it was challenging, I feel like I have grown into my own skin. God helps us become more perfectly ourselves, and for my entire prologue I felt like I was failing at being. In the figurative sense, there is a rational coherence to Catholic doctrine, dogma, and theology that reinforces my confidence in God. Truth feels true, and I can speak about Faith with the same confidence with which I speak of other, more material matters.

In short, I spent a long time away, but I have truly arrived Home.

God is good.


There is so much more to the story. Doctrines, details, and apologetics, which I enjoy but if I were to write it all in full it would turn into a memoir. Maybe I’ll write about it all some day. In the meantime, please feel free to share your stories or ask any questions in the comments!

AMDG

(i) – Afterthoughts

A few quick afterthoughts following my article LIX – On the Reception of Converts.

  • Converts self-select for positions of responsibility because of their enthusiasm. Conversion is not something undertaken lightly, even if someone is only doing so to get married.
  • Conversion of any kind is a good thing. We WANT people in the big tent. We don’t want people to flee. Remember also, that great apostle Paul was a persecutor of Christians before he was converted, then he became an Evangelist and wrote much of what we have in the New Testament.
  • When someone goes to confession, it is so they can receive God’s forgiveness. When someone has been forgiven by God, it is the sin of Pride to continue to hold them in low esteem for living in that sin: “Forgive us our trespasses as we forgive those who trespass against us”.
  • Conversion is, in itself, de facto acknowledgement of Heresy. One cannot say that someone who has converted retains the marks of Heresy–the conversion wipes that clean.

AMDG

LIX – On the Reception of Converts

Wood over at Wood Faileth has an interesting question out there. Can converts be trusted to lift up and preserve the Church?

I responded that I thought the answer was “Yes”, and received this as part of his reply:

(…) but Catholicism obviously teaches that sin wounds us deeply. Formal heresy is grave sin, and therefore the extent to which one was involved in all that – the extent to which one was pious in, say, Protestantism – is in some measure the extent to which one was wounded by grave sin. From my perspective folks have lost the holy horror of formal heresy. Cradle Catholic pseudo-pagans have their own fish to fry. Well and good. But those fish are of a different nature than your local Southern Baptist convert who spent summers witnessing Costa Ricans out of Catholicism. Frankly I don’t trust converts. I say this as a convert.

My reply was long enough to be it’s own post, so I am reposting it here:


Hi Wood,

If I may, I would summarize your argument as resting on 1) the nature of sin and 2) the quality of formation. Would you say that is accurate? My response rests on this assumption!

Regarding the nature of sin, yes, heresy is a grave sin. As a conversion gift, my sponsor gave me a 1916 prayer manual from the Council of Baltimore, and in it is included a gut wrenching, groveling renunciation of heresy. It is truly incredible, and reflects the former “holy horror” we used to have and indeed have lost. I digress: Sin comes with two components, as I understand it: The wound, and the mark. The wound is like putting a nail through a block of wood. When we go to the sacrament of confession, the nail is removed, but the mark remains, the hole. The wound can be healed through confession, the mark can be healed through just punishment. By way of another metaphor, if you commit a crime, your victim may forgive you in court, but you still have to do the time. We all have to do the time, in this life or the next, through penance or purgatory.

[NB: I know you are already familiar with these concepts, but if our understandings differ it will affect subsequent arguments so I’m making sure we are on the same page.]

Formal heresy is a grave sin–a very big nail. Christ can remove the nail through the sacrament of reconciliation. We must do substantial punishment for the mark that remains. The magnitude of sin does not itself disqualify someone. Someone properly formed (which I’ll get to in a moment) who repents and reconciles himself is free from that sin. I would say I distrust people who fail to repent from a state of sin. Flamboyant homosexuals are a very apparent example of this: They live in sin and are proud to say so. Indeed, if this is the basis for saying “I don’t trust converts”, then would you trust any sinner? Is a masturbator more trustworthy than a liar? Is someone who is rude to their parents more trustworthy than someone who is rude to their employer? After all, if sin (of any magnitude) is all it takes to distrust someone, who can we trust? We can’t even trust ourselves!

I don’t think this is what you were getting at though. I think what you were primarily concerned about is Formation. I’m going to further subdivide this into two parts: Religious education of any kind, and propensities to sin.

Regarding the first, religious education of any kind: You are absolutely right, religious education I do not believe does a good job evaluating the spiritual state of the student. RCIA was a lecture series, a box I had to check in order to get slapped by the priest and told I’m in the club. I could easily–and I’m sure there were some in my class who did–sit through the entire program and get nothing out of it. These people will not shine brightly, aflame for their faith, I am sad to say. It used to be that in order to convert, you had to have one-on-one sessions with a priest who would talk to you and have a personal relationship with you and tell you when you were ready, in a process without a rubric (Thomas Merton has an account of this in his book Seven Storey Mountain). But RCIA is not alone in this by any means. The religious formation of youth is structured very similarly, and will differ from parish to parish. By their fruits ye shall know them and there are many rotten trees out there producing rotten fruit. Whether a Catholic or a Convert, formation is the crux of the problem, even among the pseudo-pagans you mention. The Church must invest heavily in forming the faithful.

Regarding the second, and this I think will really get to the heart of the matter, is propensity to sin. There is a saying that Converts bring a bit of their old faith with them, and this can work to good or ill. A fire-and-brimstone southern baptist who speaks in tongues and plays guitar with his pastor-friend on sunday will have a higher standard of formation than someone like me who was inadequately formed in any faith (NB: I converted from Anglicanism, which I am thankful is very close in appearance though completely foreign in theology). That same baptist who is inadequately formed will not have enough new material to lean on, and so will fill any gaps with what he brings with him. The tendency for converts to bring pieces of their faith with them into Catholicism is what i mean by ‘propensity to sin’. Likewise with someone who struggles with sins of purity, when things get difficult they will tend to revert to their old habits unless they are committed to what they say in the act of contrition: Amend your life, and sin no more!

Converts do get a bad rap because of an equal and opposite problem. All of this so far has been pretty negative. But Converts do also have positive qualities. Many (not all, but many) converts are interested in and enthusiastic about matters of faith, and will to a certain extent form themselves, and form themselves quite adequately too. This is why you see many converts in public places: They have an infectious enthusiasm they want to share. “Look what I found, how can I bring this to you too?” Converts have a tendency to join some public or prominent position because of their enthusiasm for the real deal.

If prior to encountering one of these loud and enthusiastic converts, your experience with converts has been negative, then you are likely to be turned off by them. If, prior to encountering one of these converts, you are not adequately formed, and they are speaking with frank boldness that you can do better, you will be turned off even more.

THIS is what I meant when I said the crux of the matter is conversion of heart. Conversion of heart will make formation easier, will make forming others easier, and will generally add more value to the body of the Church. I think mistrust of ALL converts is misplaced. I will concede mistrust of SOME converts is probably reasonable, but on those grounds I would argue there are many cradle catholics equally deserving of mistrust.

In response I think a lot of loving thy neighbor is due, especially wishing their good, and praying for conversion of their hearts.


What is your take on the matter? Check out Wood over at his blog and read for yourself.

AMDG

LIV – Dear God: It’s Complicated

Prayer is absolutely essential to living. It is fundamental to faith (in the spirit of Lex Orandi, Lex Credendi, Lex Vivendi) and fundamental to having a relationship with God. So, I ask: How do we pray?

Turn Around

The first question is, what is our current relationship with God? How we talk to a stranger is different from how we talk to a friend is different from how we talk to family. We need to identify where God fits into our lives and where we want God to be. God will meet us wherever we are. Conversion has it’s root in the latin convertere, literally meaning “To turn around”. God is a fixed point, we are fickle creatures that need to continually ensure we are aligned with God. Sometimes all it takes to break that inertia is a small step.

The best thing you can do is to rely on what already exists. Perhaps this name is not good branding, but ‘formula’ prayers are prayers which have already been written and can be found in manuals of prayer or other spiritual works. The “Our Father” was given to us by Christ himself. The “Hail Mary” was written by Luke, but is attributed by Luke to the Angel Gabriel. These are the basics. A step further, perhaps memorize some of the Acts of Faith, Acts of Hope, Acts of Contrition, for example. The Jesus Prayer is the shortest prayer I know (Besides, of course, ‘Amen’!).

The key is to do something. Maybe today all you can muster is a Hail Mary. Tomorrow, how do you feel about doing two? Push yourself, but not to the point where you spiral into despair when your prayer life flags. The Formula prayers help build a skeleton around which to hang the “Free form” prayers. There are 4 kinds of prayer, which can be remembered with the mnemonic ‘ACTS’: Adoration, Contrition, Thanksgiving, Supplication (also known as petition).

  • Adoration: Adores and glorifies God (Glory Be…)
  • Contrition: Contemplate sins and ask God for mercy (O Jesus, Son of God…)
  • Thanksgiving: Gratitude for God for our blessings (Thanks be to God!)
  • Supplication: Bring your requests to God (…Give us this day our daily bread…)

I list examples of formula prayers that go with each of these types, so you can connect your free-form prayer to these.

So, where is the relationship?

Relationships build slowly over time. You will not wake up tomorrow and feel (as some do!) that God is their best friend and most ardent advocate. Imagine, for example, a relationship with a significant other or spouse. How did it begin? Perhaps you met first in passing, shared a few words. As you spoke more and more, you started spending more time together. As you spent more time together, you began to feel an emotional attachment and connection to each other. When you fall in love, you start to feel as if you are not complete without the other, wondering how you ever got by on your own! The parallels here are not hard to see. Start with prayer. Speak to God early and often. Spend time with God in Adoration, or even just in front of the Tabernacle: He’s there all the same. This is an investment and it will take consistent effort. Prayer alone can only get you so far. How many relationships flourish when a couple never spends time together EVER? How many relationships flourish if they spend time together but do not speak? How can you form an emotional connection?

Don’t begin by expecting to feel as if God is your best friend, the same way you don’t begin speaking to someone by asking them to marry you. Joan d’Arc has an excellent quote: “Act and God will Act”. Bring the raw materials to God, and God will do the heavy lifting.

Non Sequitur

I have not been feeling myself lately. My prayer life is the first thing to go when times get tough. In the young-adult group I attend, we were talking about prayer and I shared how I like to put Christ in a box, and only reach in when I feel like it but otherwise keep him tucked away out of sight. Today the clouds of my mind began to clear, and I can think with focus: How do I build my relationship with God? What does that word, relationship, even mean? At a minimum it means I can’t keep God in a box. I need to turn around and see how God is acting in my life, and reach out to God so he can work in my life.

Pray for me.
Pray for a special intention of mine.
Pray for spiritual growth.
St. Athanasius, Pray for us
St. Luke, Pray for us.
St. Joseph, Pray for us.
Our Lady, Undoer of Knots, Pray for us.

AMDG