Showing posts with label despair. Show all posts
Showing posts with label despair. Show all posts

Sunday, June 5, 2016

Elijah and Pushing a Rock

10th Sunday in Ordinary Time, 2016:

Third Sunday of Easter, 2016

by Deacon Lawrence N. Kaas June 5, 2016

I have chosen to speak to you today on our first reading, from 1st Kings. In part because I couldn't believe that a part of the story I hadn't read before, and if I have, I have forgotten it.

The story comes from the time of Elijah the prophet. It was a difficult time in Israel's history. The kingdom had fallen into idolatry. Baal worship had become the official state religion. And there was a terrible drought and famine in the land. Food was scarce, and Elijah the prophet was on the run from the King and his wicked wife, Queen Jezebel. The Lord led Elijah to a brook where he could drink, but soon it dried up. And thus the word of the Lord came to him: "go at once to Zarephath in the region of Sidon and stay there."

Zarephath was located on the Mediterranean coast between Sidon and Tyre in the heart of pagan territory. In fact, it was not far from where Queen Jezebel's home town is located. It was a most unlikely place for Elijah to hide from Ahab and his henchmen. Then God said something else to Elijah that was equally as unlikely: "I have directed a widow there to supply you with food."

This sounds counter-intuitive because nobody struggles more mightily during a time of drought and famine then do widows unless they have grown children to provide for them. The government certainly didn't do it. Their neighbors didn't do it either, as they were probably in as bad a shape as the widow. As Elijah made his journey to is Zarephath , he was certainly thinking that a pagan town and a widow and her young son with little resources could not be of very much help but he went where God told him to go.

This appears to be the first secret, of course, of a fulfilling life. If God tells you to do something or to go somewhere, then get a move on.

There's story about a weak and sickly man who was unable to afford a doctor. He lived in the deep backwoods in a log cabin. In front of his cabin was a huge boulder. One night he had a vision in which God told him to go out and push on the rock in front of his home, all day long, day after day, until God was to tell him to stop. The man got up early in the morning and did as he was told. He pushed on the rock as long as he could. After rest he pushed more. Each day pushed a little harder and a little longer. Day after day he pushed. Days rolled on to weeks, and weeks into months, as he faithfully pushed against this rock.

After several months of pushing this rock, however, the man was getting tired. He began to doubt that his vision came from God. He decided to measure how far he had been able to move the rock during those months, and he discovered that it had not budgeted all.

The man was disappointed and in despair. He sat on his porch and cried, because he had invested so much time and effort for nothing. This day the sun was setting, and Jesus came and sat down next to the man. Jesus asked, "son, why are you so sad?"

The man replied," Lord, you know how weak I am, and the vision you gave me built up false hope. I have pushed with all that was within me for many months and that old rock is right where it was when I started."

Jesus said to him, "I never told you to go move the rock, I told you to push against the rock." Then Jesus told him to step in front of the mirror and look at himself. The man did so and was amazed. He had been so sickly and weak, but now what he saw in the mirror was a strong muscular man. And it dawned on him that he had been feeling better the last two months and it was all because he had been pushing the rock. Suddenly the man understood that the plan of God was not to change the position of the rock, but to change him. That's how obedience to God works. Our task is not to understand what God is seeking to accomplish. Our task is simply to obey.

Later we will see the blessings that will flow due to our obedience.

Elijah then, heard the word of the Lord that he was to go to the town is Zarephath were God had instructed a widow to supply them with food. Elijah did as he was told even though the plan seemed to be misguided. When he come to the gate of the city, he encountered a widow who was gathering sticks. Since this was Baal territory, we may assume that this woman had been raised to worship idols. Yet she was a giving person, a kind person. Elijah called to the window and asked, "would you bring me a little water so that I may have a drink?" Amazingly she did as he asked, even though there was little water to go around. And, as basic as his request for water was, she was going to get it, Elijah called after her and said, "and bring me, please, a piece of bread."

She and her son were on the verge of starvation yet she honored the request of Elijah, as Elijah says to her, "don't be afraid."

I'm sure you all remember the story very well for the oil and flour that she used for baking just never seemed to run dry.

The part of the story that I have to admit I just did not remember and is the part of the story where her son becomes gravely ill and dies in her lap. She was concerned that she was being punished for her sin by having her son taken away from her.

How sad it is that we too sometimes have the same concern.

Yet Elijah picks the boy up from her lap and takes him in his arms carries him upstairs to his room and lays them on the bed. Then he cries out to the Lord, "Lord my God, have you brought tragedy on this poor widow that I'm staying with, by causing her son to die?" You think because Elijah is a prophet that he has life all figured out. But he has no idea how this widows son is dead or at least on the verge of death. After all, he had stopped breathing, so Elijah stretched himself on the boy three times cried out to the Lord, "Lord my God that this boy's life my returned to him!" And so it happened and Elijah picks up the boy and return him to his mother's arms alive.

Similarly is the story in the Gospel where Jesus restores the son of a widow lady on the way to his burial place. Jesus, "says, young man, I tell you, arise!"

How can we wrap ourselves around these stories unless we have the firm belief that when God speaks, it is. Plus!, When God speaks we are, not only to listen but to get busy and do.

One final comment: don't tell God He can't do that! Listen and believe!

You all be Good, be Holy, preached the Gospel always using Words and Holy Actions!.

'Thank you' to Deacon Kaas, for letting me post his reflection here.

More reflections:
Related posts:

Sunday, March 22, 2015

Scrutinies, Options, and "a Great Multitude"

Someone called my father-in-law, asking which set of Bible readings we were using this week.

It's a reasonable question. One set for this fifth Sunday in Lent is Ezekiel 37:12-14; Romans 8:8-11; and John 11:1-45. The other, labeled "Fifth Sunday of Lent - Year A Scrutinies," is Jeremiah 31:31-33; Hebrews 5:7-9; and John 12:20-33.

Having options isn't odd: readings for some Sundays include an abbreviated version — I'm not a big fan of those, since I like hearing Sacred Scripture, and my attention span doesn't time out quite that fast.

Two completely different options isn't usual, though: and "Year A Scrutinies" wasn't a familiar phrase. Turns out, it's part of RCIA, the Rite of Christian Initiation of Adults.

You'd think I'd know about that, since I'm an adult convert to Catholicism.

I was a bit surprised, back when I talked to a priest about signing up, he mentioned a bit of paperwork he'd have to do: and that was it.

My guess is that he knew about me. It's a small town, I married one of the deacon's daughters, and might have had a reputation for being gung-ho about our faith. Also a tad obsessive about research.

Priests, the ones I've been around, don't seem eager to rack up 'covert' numbers, and that's another topic. (June 15, 2011)

Anyway, I bypassed RCIA: which means I occasionally run into something unfamiliar connected with it. For that matter, I run into other new-to-me wrinkles of my faith now and then, too: hardly surprising, since we've been accumulating traditions (lower case "t") for about two millennia.

RCIA is a second Vatican Council thing, sort of. It's not a new idea, of course. We've been fine-tuning how to handle adult converts ever since our Lord picked out the original 12. ("Constitution on the Sacred Liturgy - Sacrosanctum Concilium," 64-66, Pope Paul VI (December 4, 1963); Catechism, 1232)

I'm pretty sure that some parishes had wacky variations on RCIA committed 'in the spirit of Vatican II:' which let tightly-wound Catholics assume that their little circle of friends was the only 'real' Catholic Church in the whole world. And that's yet another topic.

Or maybe not so much.

The Great Commission, Two Millennia and Counting


Our standing orders, outlined in Matthew 28:19-20, haven't changed in two millennia. What keeps changing is how we carry them out.

At this moment, we're living in the 21st century.

It's not like the first, or 11th, centuries.

We'd be daft, trying to proclaim the Gospel the way we did when Bi Sheng1 invented movable type: or during the year of five emperors. I'm convinced that American elections aren't the best possible way to select leaders: but it could be worse, and that's yet again another topic.

Like I've said before: change happens, and it's often not comfortable.

Folks who got used to rites introduced somewhere between the fall of the Sur Empire and whatever we cobble together to replace the United Nations may be upset about reforms a millennia or so from now.

What got me thinking about that? Change. Porcelain. the Song Dynasty. Got it.

I ran into someone who hadn't gotten over the Council of Trent, when we got a new Catechism and missal. Pope Pius V signed off on that, about five centuries back now.

Getting back to "scrutinies."

"The Elect," Catholic Style

"...The RCIA describes them as 'rites for self-searching and repentance and above all a spiritual purpose. The scrutinies are meant to uncover, then heal all that is weak, defective, or sinful in the hearts of the elect; to bring out, then strengthen all that is upright, strong and good. For the scrutinies are celebrated in order to deliver the elect from the power of sin and Satan, to protect them against temptation, and to give them strength in Christ, who is the way, the truth, and the life.'(#141)..."
("Bulletin Article 1," USCCB)
"The elect?!"

I've talked about spiritual snobbery and Holy Willie before. Bottom line, it's a bad idea and we shouldn't do it — Holy Willie is a terrible role model. (July 27, 2014)

In this context, "elect" means "singled out from a number or group as more to one's liking (this elect body of students represents the best that the nation's high schools have to offer)" (Merriam-Webster.com)

I hope I'm one of the folks who are the "elect" — someone who, at the end, has the good sense to choose God's will.

God knows which choice I'll make, but I don't. Not yet. I've talked about time, knowledge, free will, and getting a grip, before. (July 27, 2014)

More to the point, the Catechism has a bit to say about it. (Catechism of the Catholic Church, 31, 355-361, 373-379, 386-390, 396-409, 1730-1738, 1778, 2402)

Where was I? "The elect," Holy Willie, free will. Right.

Faith, Works, and Very Bad Ideas


Pop-theology versions of predestination can be comforting — or depressing — both of which are bad ideas. Very bad ideas.

Focus on the notion that we're "predestined" for Heaven, no matter what damned stupid stunts we pull, and we're skidding into presumption.

That's the notion that I can work my way into Heaven: or that God is such a sucker that I'll get in, no matter what. (Catechism, 2092)

"Faith without works is dead" and all that. What I do matters, but I'm entirely dependent on my Lord for forgiveness and salvation. (James 2:14-26; Catechism, 2006-2011)

Going the other direction, assuming that there's no way I could avoid Hell, is daft.

Reality check. Hell is real, but nobody — nobody — is "predestined" to end up there. Hope is a virtue, and despair is strictly against the rules. (Catechism, 600, 1033-1037, 1817-1821, 2091)

Scaring folks silly with tales of hellfire and damnation is part of America's cultural history: which doesn't make it a good idea. (March 15, 2015)

Catholics have our equivalents of Jonathan Edwards' "Sinners in the Hands of an Angry God." One I've heard about is a nifty little story about Saint [whoever] visiting someone in a dream and saying either that only a handful of folks from [wherever] made it to Heaven — or that they're all damned.

As for the notion that Heaven is underpopulated — John described one contingent as:
"...a great multitude, which no one could count, from every nation, race, people, and tongue...."
(Revelation 7:9)
I'm savvy enough to realize that Revelation — an example of apocalyptic literature, full of symbolic language — wasn't written by an American. Small wonder that folks marketing 'end times Bible prophecies' have a field day with the book.

On the other hand, I have trouble believing that Revelation 7:9 tells us that God doesn't have enough folks in Heaven to play six-hand spades.

And that's still another topic.

More of my take on life, death, and the long view:
Background:

1 Gutenberg's big contribution was metal type: and mass-production techniques. (January 27, 2009)

Sunday, June 23, 2013

Suicide, Civilization, and Decisions

I saw this when I checked in at Google Plus this morning:
a public post
Brendan Walsh, on Google Plus (June 23, 2013)
"Would very Much Like To Read Comments On This Article"
That post linked to this article:
I skimmed the article, made a comment on Brendan Walsh's post, and realized that I had more to say: hardly a surprise, for anyone who knows me.

I recommend reading the entire article. I've put an excerpt here, along with my reaction.

Suicide at Nortre Dame

"Suicide at Notre Dame a Warning to the West"
Marjorie Jeffrey, Crisis Magazine (June 18, 2013)

"The mainstream American right has remained almost entirely silent about the recent suicide of the French historian, Dominique Venner....

"...Venner shot himself on the altar of the Cathedral of Notre Dame on May 21st, 2013. The image of this act ought to make us pause in awe. The American left immediately dismissed him as a discontented right-wing Catholic crank, simply angry at the recent legalization of gay marriage in his country. None of them examined his last article, or his suicide note, which tell a different story: and one which ought to be heeded by the rest of the West.

"The Christian mind has long rejected the possibility of suicide as a good, ever since Augustine'’s prominent discussion of it in the first book of The City of God....

"...Just maybe, there is something we can learn from the spirit of his deed, if not from the deed itself. It certainly seems clear that Venner did not mean for men of the West to follow his example and commit mass suicide; he meant for it to shake them out of their malaise. It was a cri-du-cœur against the modern age.

"Dominique Venner was, from my understanding, neither Catholic nor formally pagan: his spiritual life was found in a kind of reverence for the heritage of Europe; that heritage includes both pagan and Christian religion, and so he admired both. His suicide in the cathedral was a final act of respect, as well as a powerful setting for the message he intended to convey. He saw the cathedrals of Europe as artistic manifestations of the genius of his people. In his suicide note, 'Reasons for a Voluntary Death,' he explained...."
There's a lot going on, just in those paragraphs. Here's my hastily-written comment in Brendan Walsh's post:

Living in a Speed Bump

"I think this may be a key excerpt:

" '...Dominique Venner was, from my understanding, neither Catholic nor formally pagan: his spiritual life was found in a kind of reverence for the heritage of Europe; that heritage includes both pagan and Christian religion....'

"If that is true, his suicide does not surprise me at all. My native culture is that of the Upper Midwest in North America, part of Western civilization.

"I see much that is worthwhile in my native culture, but recognize that the culture's dominant element has long since stopped making sense. If a person whose allegiance was solely to Western civilization became aware of its intellectual and ethical bankruptcy, that would probably be a terribly unsettling experience. Despair is a possible result.

"On my part, I am also a Christian, part of something that began before the current iteration of Western civilization began, and which I expect will be around long after the Babylonian, Roman, and British Empires are viewed as roughly contemporary.

"From my point of view, we are experiencing a sort of 'speed bump,' a crisis which must be addressed - and which will pass."
Brian H. Gill (June 23, 2013)
As I said earlier this week, I'm not part of "the American right," mainstream or otherwise. I'm not "left," either. I'm Catholic. (June 18, 2013)

Although I don't fit into my native culture's two major pigeonholes for social viewpoints, I have well-defined standards and values: those taught by the Catholic Church.

The Church says that some things are wrong, including:
  • Despair
    • And we shouldn't do it
    (Catechism of the Catholic Church, 2091)
  • Suicide is wrong
    • But we must not lose hope for the salvation of folks who kill themselves
    (Catechism, 2280-2283)
  • Homosexual behavior
    • And we must treat folks who exhibit this behavior "with respect, compassion, and sensitivity"
    (Catechism, 2357-2359)
Finally, about that 'speed bump' we're experiencing.

The crisis we're in will most certainly pass. Change happens, whether for good or ill. The universe is in a "state of journeying," and I've been over that before. (January 18, 2012)

Decisions we make, how we act or fail to act, will make a difference in what sort of world we hand off to future generations. Doing nothing is not an option. We are expected to work for social justice, and that's another topic. (Catechism, 1928-1942)

Related posts:

Monday, January 9, 2012

Marolwe's Faustus: Waffling His Way to Hell


More posts about Marlowe's
"The Tragical History of Doctor Faustus"

"Waffling his way to Hell?" No, I'm not implying that waffles are satanic. Marlowe's Faustus is annoyingly indecisive, and I figured that "waffling" sounded better than something like "vacillating." Definition time:
  • Waffle
    • (Noun) Pancake batter baked in a waffle iron
    • (Verb) Pause or hold back in uncertainty or unwillingness
    (Princeton's WordNet)
Moving on.

This is my last post about Marlowe's "Tragical History of Doctor Faustus," at least for a while. I wrapped up last week's post where Faustus asked Mephistopheles for another look at Helen of Troy. Or a reasonable facsimile thereof, anyway.

I'm not quite sure what Christopher Marlowe had in mind with Doctor John Faustus and Helen of Troy. Seen through contemporary eyes, Doctor Faustus seems to have finally gone stark, raving, mad.

On the other hand, this is Elizabethan England, when tales of gallant knights and fair damsels were part of the daily culture. Four hundred years from now, folks may wonder what some of the 20th century's more earnestly 'relevant' movies were about. I've posted about that, a little, in another blog:Time to wade back into "...Faustus."

Faustus, Helen, and Getting a Grip

"...FAUSTUS. Was this the face that launch'd a thousand ships,
And burnt the topless163 towers of Ilium-
Sweet Helen, make me immortal with a kiss.-
[Kisses her.]
Her lips suck forth my soul: see, where it flies!...
"
("The Tragical History of Doctor Faustus")
As I've said before, English has changed a bit over the centuries. Back in Marlowe's day, "topless" didn't mean what it does in today's America:
"[ topless— i.e. not exceeded in height by any.] "
("The Tragical History of Doctor Faustus, Footnote 163)
Anyway, Faustus goes on - and on - about Helena. This sort of thing must have been much more popular in Elizabethan England, and I've posted about "... the great Faustian helicopter chase " before.

This excerpt should be enough to indicate what sort of speech Faustus delivered:
"...I will be Paris, and for love of thee,
Instead of Troy, shall Wertenberg be sack'd;
And I will combat with weak Menelaus,
And wear thy colours on my plumed crest;...
"

"...Brighter art thou than flaming Jupiter
When he appear'd to hapless Semele;
More lovely than the monarch of the sky
In wanton Arethusa's azur'd arms;...
"
("The Tragical History of Doctor Faustus")
After that oration, OLD MAN has a comparatively short speech:
"...OLD MAN. Accursed Faustus, miserable man,
That from thy soul exclud'st the grace of heaven,
And fly'st the throne of his tribunal-seat!


"Enter DEVILS.

"Satan begins to sift me with his pride:
As in this furnace God shall try my faith,
My faith, vile hell, shall triumph over thee.
Ambitious fiends, see how the heavens smile
At your repulse, and laugh your state to scorn!
Hence, hell! for hence I fly unto my God.
[Exeunt,-on one side, DEVILS, on the other, OLD MAN.]
"
("The Tragical History of Doctor Faustus")

Despair: A Really Bad Idea

The academic buddies of Faustus have some pretty good advice for the daft doctor:
"...SECOND SCHOLAR. Yet, Faustus, look up to heaven; remember God's
mercies are infinite....
"

"...THIRD SCHOLAR. Yet, Faustus, call on God...."
("The Tragical History of Doctor Faustus")
Here's part of what Faustus said after SECOND SCHOLAR cited God's infinite mercies:
"...FAUSTUS. But Faustus' offence can ne'er be pardoned: the serpent
that tempted Eve may be saved, but not Faustus....
"
("The Tragical History of Doctor Faustus")
There's more in that speech, about the "wonders" Faustus says he performed: Which seem to have consisted primarily of pranking the Pope and putting on a floor show for the German Emperor.

Marlowe probably wasn't a closet Catholic: but his play has more Catholic ideas in it than many Elizabethan citizens may have realized. What Faustus is displaying here is despair.

Despair or presumption are what happens when we abandon a reasoned view of hope. Time for more definitions:
"HOPE: The theological virtue by which we desire and expect from God both eternal life and the grace we need to attain it (1817).

"DESPAIR: The abandonment of hope in salvation and the forgiveness of sins (2091).

"PRESUMPTION: An act or attitude opposed to the theological virtue of hope. Presumption can take the form of trust in self without recognizing that salvation comes from God, or of an over-confidence in divine mercy (2092)."
(Glossary, Catechism of the Catholic Church)
I've put a little more about hope, despair, and presumption, under "Background," near the end of this post.

Words, Prayer, and a Decision

The scholars offer to pray for Faustus. What Faustus says next is a curious mix:
"...FAUSTUS. Ay, pray for me, pray for me; and what noise soever
ye hear,171 come not unto me, for nothing can rescue me.


"SECOND SCHOLAR. Pray thou, and we will pray that God may have
mercy upon thee....
"
("The Tragical History of Doctor Faustus")
"...Ay, pray for me..." might seem like a plea for help: but the sentence ends with "...for nothing can rescue me...." Like I said, Faustus seems to have chosen despair. Granted, he's under a great deal of stress, and I've been over that before, too. (December 26, 2011)

After a short exchange, the actor playing Faustus gets one of those long Elizabethan-style soliloquies. It runs over 460 words, not counting stage directions. It's a remarkable piece of oratory, but I'll just give the high (low?) points.

Faustus: Firmly Indecisive to the End

What strikes me most in this soliloquy is the Faust's steadfast indecision. He bemoans his fate, then says in quick succession:
  • "I'll leap up to my God"
  • "Ah, my Christ"
  • "O, spare me, Lucifer"
'Two out of three' isn't going to cut it in this case. Later Faustus tries to bargain with God ("Impose some end to my incessant pain"), wishes he was an animal, and curses:
  • His parents
  • Himself
  • Lucifer
This does not sound like a man who seriously wants to receive mercy. Not to me, anyway. Here's an excerpt:
"...FAUSTUS. Ah, Faustus,
Now hast thou but one bare hour to live,
And then thou must be damn'd perpetually!
Stand still, you ever-moving spheres of heaven,
That time may cease, and midnight never come...


"...The devil will come, and Faustus must be damn'd.
O, I'll leap up to my God!-Who pulls me down?-
See, see, where Christ's blood streams in the firmament!
One drop would save my soul, half a drop: ah, my Christ!-
Ah, rend not my heart for naming of my Christ!
Yet will I call on him: O, spare me, Lucifer!-...


"...Ah, half the hour is past! 'twill all be past anon
O God,
If thou wilt not have mercy on my soul,
Yet for Christ's sake, whose blood hath ransom'd me,
Impose some end to my incessant pain...


"...Why wert thou not a creature wanting soul?
Or why is this immortal that thou hast?
Ah, Pythagoras' metempsychosis, were that true,
This soul should fly from me, and I be chang'd
Unto some brutish beast!174 all beasts are happy,
For, when they die,
Their souls are soon dissolv'd in elements;
But mine must live still to be plagu'd in hell.
Curs'd be the parents that engender'd me!
No, Faustus, curse thyself, curse Lucifer
That hath depriv'd thee of the joys of heaven.
[The clock strikes twelve.]
O, it strikes, it strikes! Now, body, turn to air,
Or Lucifer will bear thee quick to hell!...
"
("The Tragical History of Doctor Faustus")
Now Marlowe invokes some of the special effects available in Elizabethan theaters. I'm pretty sure it wasn't up to the standard we're used to in movies like "Spawn," but it's still good theater:
"...[Thunder and lightning.]
O soul, be chang'd into little water-drops,
And fall into the ocean, ne'er be found!


"Enter DEVILS.

"My God, my god, look not so fierce on me!
Adders and serpents, let me breathe a while!
Ugly hell, gape not! come not, Lucifer!
I'll burn my books!—Ah, Mephistophilis!
[Exeunt DEVILS with FAUSTUS.] 175...
"
("The Tragical History of Doctor Faustus")
Good theater isn't necessarily good theology. As far as I can tell, nobody's dragged, kicking and screaming, into Heaven. Or Hell. Refusing Heaven is a choice. A daft one, but a choice:

Mercy?

I get the impression that some folks see "mercy" as saying "that's all right," no matter what. Which reminds me of the goofier excesses of the 'self esteem' fad, and that's another topic.

The Catholic Church has quite a bit to say about mercy: and justice. Including this:
" 'God created us without us: but he did not will to save us without us.'116 To receive his mercy, we must admit our faults. 'If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.'117"
(Catechism, 1847)
"Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the 'virtue of religion.' Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. 'You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.'68 'Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.'69"
(Catechism, 1807)
CHORUS gets the last lines in "The Tragical History of Doctor Faustus:
"...Faustus is gone: regard his hellish fall,
Whose fiendful fortune may exhort the wise,
Only to wonder at unlawful things,
Whose deepness doth entice such forward wits
To practice more than heavenly power permits....
"
("The Tragical History of Doctor Faustus")
Four centuries later, some folks had taken the notion that some things are "more than heavenly power permits," and given it a Luddite twist. And that sort of 'if God had meant man to fly, He'd have given us wings' attitude is yet another topic.

Somewhat-related posts:Background:
"When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments of charity. Hope is the confident expectation of divine blessing and the beatific vision of God; it is also the fear of offending God's love and of incurring punishment.

"The first commandment is also concerned with sins against hope, namely, despair and presumption:

"By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice—for the Lord is faithful to his promises—and to his mercy.

"There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit)."
(Catechism, 2090-2092)
"...Faustus" excerpts in these posts taken from:

Monday, December 19, 2011

Christopher Marlowe's "...Doctor Faustus:" Despair, a Dagger, and a Helpful Demon


New post about Marlowe's "The Tragical History of Doctor Faustus" each Monday

The Soggy Case of the Drenched Horse Dealer

My last two posts about Christopher Marlowe's "...Faustus" followed Doctor John Faustus as he:
  • Pranked the Pope
  • Impressed
    • An Emperor
      • Favorably
    • A knight
      • Unfavorably
All with the help of Mephistopheles.

There's some moralizing that I could do at this point. The would-be world conqueror Faustus we saw earlier in Marlowe's play has been using the diabolical services of Mephistopheles and company - to play practical jokes. And entertain a European ruler. 'How fallen are the mighty,' and all that.

Faustus apparently can't even get a good deal from a horse trader. Or "HORSE-COURSER," as the job title was in Elizabethan England. That's what Marlowe called the fellow, anyway. The horse trader offered Faustus 40 dollars, Faustus made a counter-offer of 50, and that's when Mephistopheles stepped in:
"MEPHIST. I pray you, let him have him: he is an honest fellow,
and he has a great charge, neither wife nor child....
"
("The Tragical History of Doctor Faustus")
I didn't know quite what to make of Mephistopheles' request. That line, taken alone, sounds like some of the 20th-century movies featuring Satan as a "gentleman of discernment and understanding." (review by theowinthrop (May 31, 2005) of "Heaven Can Wait" (1943), imdb.com)

Turns out, that's a very special horse. Faustus warns the horse trader not to ride the horse into water, and - unless I'm getting the pronouns mixed up - the horse "has a buttock as slick as an eel."

A few lines later, the horse trader comes back, dripping wet. He figured that Faustus was trying to hide some special quality of the horse from him - and rode the thing into water. Deep water. As he complained to Mephistopheles:
"...I was no sooner in the middle of the pond, but my horse
vanished away, and I sat upon a bottle of hay, never so near
drowning in my life....
"
("The Tragical History of Doctor Faustus")
The horse trader wants to get his 40 dollars back from Faustus, Mephistopheles tells him that Faustus is asleep, and quite a few lines later Faustus is back with the aristocracy: a duke and duchess.

Out-of-Season Grapes

Faustus impresses the Duke of Vanholt and the Duchess with out-of-season grapes: and a learned discussion of climate.

A Puzzled Servant

Meanwhile, Wagner, Faustus' servant is puzzled. Faustus has turned all his worldly goods over to Wagner - which the servant takes as an indication that Faustus expects to die soon.

On the other hand, Faustus is carousing with students: which doesn't seem like what a dying man would do. In Wagner's opinion.

That's when Faustus and three scholars come in and discuss which lady from antiquity was the most beautiful. At length. Elizabethan audiences seem to have enjoyed long speeches, and I've been over that before.

"Enter an OLD MAN"

Then, Marlowe's play reads:
"...Enter an OLD MAN...."
("The Tragical History of Doctor Faustus")
OLD MAN's lines include phrases like "such flagitious crimes of heinous sin," which seems a trifle over-the-top. But, as I've said before, this play is about four centuries old: and both the language and culture have changed a bit since then.

The gist of what OLD MAN has to say is reasonable enough: that Faustus has done some really bad things, and has a very limited time in which set things right. He also tells Faustus that the sinner's only hope is the:
"...mercy, Faustus, of thy Saviour sweet
Whose blood alone must wash away thy guilt....
"
("The Tragical History of Doctor Faustus")

Histrionics and a Helpful Demon

Histrionics aside, this is consistent with what the Catholic Church teaches. My only hope of salvation comes from the crucifixion of my Lord. (Matthew 27:33-54, Mark 15:33-39, Luke 23:33-47, John 19:17-37, 2 Corinthians 5:15, Hebrews 5:9; and a pretty good summary in the Catechism, 600-617)

So, how does Faustus react to OLD MAN's dire warnings? Not well:
"...FAUSTUS. Where art thou, Faustus? wretch, what hast thou done?
Damn'd art thou, Faustus, damn'd; despair and die!
Hell calls for right, and with a roaring voice
Says, 'Faustus, come; thine hour is almost157 come;'
And Faustus now158 will come to do thee right.
[MEPHISTOPHILIS gives him a dagger.]...
"
("The Tragical History of Doctor Faustus")
Helpful fellow, that Mephistopheles: giving a despairing man a lethal weapon.

Despair, Suicide, Hope, and Prayer

Suicide is a really bad idea. It's also a topic that's rather personal with me, and I've posted about that before:
More to the point, the Church has quite a bit to say about despair, hope, and suicide. Including this selection:
"In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them:
"Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.333"
(Catechism of the Catholic Church, 844)

"The first commandment is also concerned with sins against hope, namely, despair and presumption:

"By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice—for the Lord is faithful to his promises—and to his mercy."
(Catechism, 2091)

"Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of."
(Catechism, 2280)
Bottom line, suicide is a bad idea, and we shouldn't do it. But we also pray for people who have killed themselves:
"We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives."
(Catechism, 2283)
Does that mean that the Church is 'purposefully vague' about suicide, as well as charity? ("Caritas in Veritate, Charity in Truth: 'Purposefully Vague'?" (July 18, 2009))

No. I don't think so. And that's yet another topic.1

Somewhat-related posts:
"...Faustus" excerpts in these posts taken from:

1 The Catholic Church doesn't fit neatly into contemporary America's cognitive pigeonholes. I don't see that as a bad thing:

Friday, September 23, 2011

Doctor Faustus, Benefit/Cost Ratios, and Fulton Sheen


New post about Marlowe's
"The Tragical History of Doctor Faustus" each Monday

Another day, another post about Christopher Marlowe's "The Tragical History of Doctor Faustus." Again, I've put a 'what I've written so far' link list near the end of this post.1

Here's where I left Marlowe's "...Faustus" yesterday:
"...Had I as many souls as there be stars,
I'd give them all for Mephistophilis.
By him I'll be great emperor of the world,...
"
("The Tragical History of Doctor Faustus")
This is just after Faustus got a quite Catholic description of Hell - and by implication, some pretty good advice - from Mephistopheles. The learned doctor is alone at the moment, and talking to himself: a fairly common occurrence in Elizabethan drama. "To be, or not to be," and all that.2

Benefit/Cost Ratios and Doctor Faustus

Faustus seems to have forgotten all about Mark 8:36. That's where the benefit/cost ratio of losing your life while gaining the whole world is mentioned. It's a bad tradeoff, by the way. My opinion.

Why does Marlowe have Faustus willing to trade his soul for power over the world? Possible explanations include:
  1. "The Tragical History of Doctor Faustus" would have
    1. Ended very early
      • And folks would have wanted their money back
    2. Needed a new title
      • "The Big Oopsie of Doctor Faustus?"
      • "Doctor Faustus and the Unsuitable Assistant?"
      • "The Close Call of Doctor Faustus?"
      • "The Repentance of Doctor Faustus?"
    3. Not been nearly as famous
  2. Christopher Marlowe
    1. Didn't want to frustrate patrons of the theater
      • And theater owners
    2. Had a message of import to impart, that was
      • Important
      • But not impartial
My guess is that Marlowe had 'all of the above' in mind when he wrote "The Tragical History of Doctor Faustus:" And I strongly suspect that #2B was a fairly high priority.

Exit Faustus, Enter Wagner and Clown

After Faustus talks to himself about being Emperor of the world, he leaves the stage. Maybe Wagner and Clown are comic relief.

"Clown?!" That's the character's name. Subtle, this play ain't. Not entirely, anyway.

Here's a sample of their dialog:
"...WAGNER. Alas, poor slave! see how poverty jesteth in his nakedness!
the villain is bare and out of service, and so hungry, that I know
he would give his soul to the devil for a shoulder of mutton,
though it were blood-raw.


"CLOWN. How! my soul to the devil for a shoulder of mutton, though
'twere blood-raw! not so, good friend: by'r lady,67 I had need
have it well roasted, and good sauce to it, if I pay so dear....
"
("The Tragical History of Doctor Faustus")

Clown, Comic Relief, and a Vision Statement

Wagner and Clown's dialog may be comic relief. It also gives a sort of reprise of Faustus' 'vision statement.' Clown seems willing to sell out for less than Faustus - but he's following the same principles as the learned doctor.

Clown seems to be an ignorant lout. An American television drama would have him speaking with a southern redneck accent. And that's another topic.

Clown also says "by'r lady," or "by our Lady," a phrase that's distinctly Catholic in origin. Maybe Marlowe's trying to show that Catholics who survived Henry and Elizabeth's purges3 are social outcasts. Or something. Or maybe not.

Baliol, Belcher, and Long-Range Planning

Wagner comes off as having a better education than Clown, but he shows the same deficiencies in long-range planning:
"...WAGNER. Well, I will cause two devils presently to fetch thee
away.-Baliol and Belcher!


"CLOWN. Let your Baliol and your Belcher come here, and I'll
knock them, they were never so knocked since they were devils:
say I should kill one of them, what would folks say? 'Do ye see
yonder tall fellow in the round slop?73 he has killed the devil.'
So I should be called Kill-devil all the parish over.


"Enter two DEVILS; and the CLOWN runs up and down crying.

"WAGNER. Baliol and Belcher, - spirits, away!
[Exeunt DEVILS.]...
"
("The Tragical History of Doctor Faustus")
"Baliol?" "Belcher?" Here's what one chap said the names meant: "Doubtless facetiously invented names; 'Baliol' quasi a Scotch form of Belial, and 'Belcher' = Spitfire." (A. W. Ward (1887)4 "Belial" is Satan, sort of.5 Wagner seems to have friends in low places.

Doctor Faustus, Despair, and Rationalization

After Wagner, Clown, and assorted demons depart, we get back to Doctor Faustus. He's in his study. Talking to himself. Again.
"...Now, Faustus, must
Thou needs be damn'd, and canst thou not be sav'd:
What boots it, then, to think of God or heaven?
Away with such vain fancies, and despair;
Despair in God, and trust in Belzebub:
Now go not backward; no, Faustus, be resolute:
Why waver'st thou? O, something soundeth in mine ears,
'Abjure this magic, turn to God again!
Ay, and Faustus will turn to God again.
To God? he loves thee not
;
The god thou serv'st is thine own appetite,
Wherein is fix'd the love of Belzebub:
To him I'll build an altar and a church,
And offer lukewarm blood of new-born babes....
"
("The Tragical History of Doctor Faustus") [emphasis mine]
Despite the 'stiff upper lip' advice Faustus gave to Mephistopheles, he seems to be:
  1. Having second thoughts
  2. Trying to rationalize his decision
  3. Giving Good Angel and Bad Angel more lines
  4. Discussing
    • Damnation
    • Decisions
    • Despair
  5. All of the above
  6. None of the above
If that list looks like something from a pop quiz: Like I said yesterday, I'm a recovering English teacher.

Advice: Good and Otherwise

Never mind. Good Angel and Evil Angel are back:
"...GOOD ANGEL. Sweet Faustus, leave that execrable art.

"FAUSTUS. Contrition, prayer, repentance—what of them?

"GOOD ANGEL. O, they are means to bring thee unto heaven!

"EVIL ANGEL. Rather illusions, fruits of lunacy, That make men foolish that do trust them most.

"GOOD ANGEL. Sweet Faustus, think of heaven and heavenly things.

"EVIL ANGEL. No, Faustus; think of honour and of76 wealth.
"[Exeunt ANGELS.]..."
("The Tragical History of Doctor Faustus")
First of all, despair is something the Catholic Church doesn't approve of.6 Man, it's like we got rules against EVERYTHING!! Not true, and that's yet another topic.

Good Angel has some pretty good advice, responding to Faustus' query about contrition, prayer, and repentance. I think so, anyway.

More to the point, here's a start on what the Catholic Church has to say about that trio of ideas:
  • Contrition
    • "Sorrow of the soul..."
      • Catechism of the Catholic Church, 1451
    • "Perfect" contrition, a gift of God
    • "Imperfect" contrition, also a gift of God
  • Prayer
    • Is a battle
    • Doesn't guarantee immediate results
    • Can be done anywhere, any time
  • Repentance
    • Part of our mission
      • Catechism, 981
    • Necessary for forgiveness
      • Catechism, 982)
I put excerpts from the Catechism in this post's footnotes.7

Then there's Good Angel's advice to "think of heaven and heavenly things." Reminds me of this recommendation:
"Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things. 6"
(Phillippians 4:8)

Evil Angel's 'Up-to-Date' Attitude

Evil Angel's evaluation of contrition, prayer, and repentance, that they're "illusions, fruits of lunacy, that make men foolish that do trust them most," sound familiar. It's the sort of 'intelligent' attitude maintained by some of today's wannabe philosophers. I've mentioned 'up-to-date' ideas and Elizabethan England before.

Evil Angel's parting line, "No, Faustus; think of honour and of76 wealth," seems to have taken hold of Faustus. The doctor gets downright delusional in his next speech.

Which I may get around to in tomorrow's post.

Doctor Faustus, Christopher Marlowe, and Fulton Sheen

Do I think that Christopher Marlowe's "The Tragical History of Doctor Faustus" is a chauvinist anti-Catholic rant? Let's look at what the word means:
  • Rant
    • Noun
      • A loud bombastic declamation expressed with strong emotion
      • Pompous or pretentious talk or writing
    • Verb
      • Talk in a noisy, excited, or declamatory manner
    (Princeton's WordNet)
I could claim that any play with characters named Good Angel, Evil Angel, and Clown, is pretentious - and preposterous. Folks just don't write stuff like that these days. Not if they expect to be taken seriously by mainstream 21st century Western culture.

Hating the (Imagined) Catholic Church, and Fulton Sheen

Marlowe wrote "...Faustus" around the end of the 16th century, though: and literary conventions were different then.

I don't think "...Faustus" is a rant.

Anti-Catholic? Maybe. There's Doctor Faustus insisting that Mephistopheles dress up as a Franciscan friar.

But would Marlowe have Good Angel, and Mephistopheles, reflecting a Catholic world view: if he'd intended "...Faustus" as an attack on the Catholic Church?

I think that's possible:
"There are not a hundred people in America who hate the Catholic Church. There are millions of people who hate what they wrongly believe to be the Catholic Church - which is, of course, quite a different thing."
(Bishop Fulton Sheen, Foreword to Radio Replies Vol. 1, (1938) page ix, via Wikiquote)
More posts in this series:Other related posts:
Background:
"...Faustus" excerpts in these posts taken from:

1 Today's link list of posts and headings. It helps me keep track of what I've already said about Marlowe's Faustus, and other subjects that run, stroll, or stumble across my mind along the way:
2 I've mentioned Hamlet, and feudal Europe's legal system, before:
3 Henry VIII and Elizabeth I had good - expedient, anyway - reasons for setting up a sort of mini-pope in England. The Church wouldn't do what Henry wanted! Imagine!! Catholics in England weren't properly appreciative of Henry and Elizabeth's changes. These resources may give an idea of what was going down, four centuries back.
4 The English language has changed a bit in the last four centuries. Or the last century, for that matter:
5 Background on "Belial:"
  • "Belial"
    Encyclopedia, via New Advent, (1907)
  • 2 Corinthians 6:15
    • The Latin-alphabet translation is "Beliar" now
      • 'Tomayto, tomahto'
6 The Catholic Church doesn't approve of despair. Here's part of what the Church says about:
  • Despair
    • Is a bad idea
      "In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them:
      "Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator. Or else, living and dying in this world without God, they are exposed to ultimate despair.333"
      (Catechism of the Catholic Church, 844)
    • Despair and
      • Hope
        "The first commandment is also concerned with sins against hope, namely, despair and presumption:

        "By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice—for the Lord is faithful to his promises—and to his mercy."
        (Catechism, 2091)
      • Illness:
        "Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him."
        (Catechism, 1501)
      • Institutions:
        "Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, its line of conduct. Most societies have formed their institutions in the recognition of a certain preeminence of man over things. Only the divinely revealed religion has clearly recognized man's origin and destiny in God, the Creator and Redeemer. The Church invites political authorities to measure their judgments and decisions against this inspired truth about God and man:
        "Societies not recognizing this vision or rejecting it in the name of their independence from God are brought to seek their criteria and goal in themselves or to borrow them from some ideology. Since they do not admit that one can defend an objective criterion of good and evil, they arrogate to themselves an explicit or implicit totalitarian power over man and his destiny, as history shows.51"
        (Catechism, 2244)
      • Suicide
        "We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives."
        (Catechism, 2283)
7 Contrition, prayer, and repentance, Catholic style:
  • Contrition
    • "Sorrow of the soul..."
      "Among the penitent's acts contrition occupies first place. Contrition is 'sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.'50"
      (Catechism of the Catholic Church, 1451)
    • "Perfect" contrition, a gift of God
      "When it arises from a love by which God is loved above all else, contrition is called 'perfect' (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.51"
      (Catechism, 1452)
    • "Imperfect" contrition, also a gift of God
      "The contrition called 'imperfect' (or 'attrition') is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin's ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.52"
      (Catechism, 1453)
  • Prayer
    • Is a battle
      "Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. The great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, the saints, and he himself, all teach us this: prayer is a battle. Against whom? Against ourselves and against the wiles of the tempter who does all he can to turn man away from prayer, away from union with God. We pray as we live, because we live as we pray. If we do not want to act habitually according to the Spirit of Christ, neither can we pray habitually in his name. The 'spiritual battle' of the Christian's new life is inseparable from the battle of prayer."
      (Catechism, 2725)
    • Doesn't guarantee immediate results
      "Finally, our battle has to confront what we experience as failure in prayer: discouragement during periods of dryness; sadness that, because we have "great possessions,"15 we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride, stiffened by the indignity that is ours as sinners; our resistance to the idea that prayer is a free and unmerited gift; and so forth. The conclusion is always the same: what good does it do to pray? To overcome these obstacles, we must battle to gain humility, trust, and perseverance."
      (Catechism, 2728)
    • Can be done anywhere, any time
      ""Pray constantly . . . always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father."33 St. Paul adds, "Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance making supplication for all the saints."34 For "we have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing."35 This tireless fervor can come only from love. Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love. This love opens our hearts to three enlightening and life-giving facts of faith about prayer.

      "It is always possible to pray: The time of the Christian is that of the risen Christ who is with us always, no matter what tempests may arise.36 Our time is in the hands of God:
      "It is possible to offer fervent prayer even while walking in public or strolling alone, or seated in your shop, . . . while buying or selling, . . . or even while cooking.37"
      (Catechism, 2742-2743)
  • Repentance
    • Part of our mission
      "After his Resurrection, Christ sent his apostles 'so that repentance and forgiveness of sins should be preached in his name to all nations.'526 The apostles and their successors carry out this 'ministry of reconciliation,' not only by announcing to men God's forgiveness merited for us by Christ, and calling them to conversion and faith; but also by communicating to them the forgiveness of sins in Baptism, and reconciling them with God and with the Church through the power of the keys, received from Christ:527
      "[The Church] has received the keys of the Kingdom of heaven so that, in her, sins may be forgiven through Christ's blood and the Holy Spirit's action. In this Church, the soul dead through sin comes back to life in order to live with Christ, whose grace has saved us.528"
      (Catechism, 981)
    • Necessary for forgiveness
      "There is no offense, however serious, that the Church cannot forgive. 'There is no one, however wicked and guilty, who may not confidently hope for forgiveness, provided his repentance is honest.'529 Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin.530"
      (Catechism, 982)

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Marian Apparition: Champion, Wisconsin

Background:Posts in this blog: In the news:

What's That Doing in a Nice Catholic Blog?

From time to time, a service that I use will display links to - odd - services and retailers.

I block a few of the more obvious dubious advertisers.

For example: psychic anything, numerology, mediums, and related practices are on the no-no list for Catholics. It has to do with the Church's stand on divination. I try to block those ads.

Sometime regrettable advertisements get through, anyway.

Bottom line? What that service displays reflects the local culture's norms, - not Catholic teaching.