America’s bishops have plenty to worry about but not, as some of them claim, that gay marriage threatens to “undermine the institution of marriage.” That, as Jimmy Breslin once wrote, is like “blaming the Johnstown (Pa.) flood on a leaky toilet in Altoona.”
Bulletins from the Human Side
Madison Wisconsin's Bishop Robert Morlino, displays, among other items on his coat of arms, a golden turret that, according to the designers of his heraldry, symbolizes a place "in which to take refuge on the journey, to reset ..."
It may be time for the good bishop, after months of contentious interactions with his people, to move, if not to a golden turret of refuge -- the kind many bishops are said to prefer -- then at least to a neutral corner in which to reset his relationships with his people.
The gods of irony wince at the news that in the very week of celebrating the Good Shepherd Morlino has threatened to deny communion, confession, and Christian burial to those of his flock who have objected to their treatment by the self-styled conservative priests of the Spanish Society of Jesus Christ the Priest whom he assigned to parish and other pastoral work in the diocese. (See the NCR news report here.)
The sound you hear all across Catholic America today is that of Rachel's weeping again over the unnecessary and undeserved suffering that has been heaped by a righteous-sounding Cardinal William Levada, the pope's man at the Congregation for the Doctrine of the Faith, on the women religious of this country.
We gaze together at the seas long smoothed over at the place where the RMS Titanic went down a century ago. Like the psalmist who sang “Out of the depths I have cried unto you, O Lord,” so the Titanic still cries out to us from the depths of the iceberg-crowned waters, a thousand and more voices speaking to us of the wounds of loss that a hundred years of solitude on the sandy floor of the Atlantic have not healed.
Water is the medium of true Mystery, carrying to us the voices of the lost passengers from the wreckage strewn like the pearls spilled out of a dowager’s purse across what the marine investigators term the “debris field” of the great vessel.
Even as collectors try to scoop them up, these objects testify that this is not debris but rather a human field. These little fittings of ordinary life – razors and combs, pens and buckles and brooches – whisper of their owners, bringing them to life so that we stand on the deck next to them, knowing what they do not of the destiny that will suddenly engulf them along with plans and dreams not far different from our own.
The Easter season, as we observed in the last Bulletin, is set, as is Passover, to the rhythm of the universe, to the springtime moon's throwing off its shadow, the symbol of our overcoming death with new life.
The powerful underlying theme of the season is our need to surrender old and deadened images of ourselves and our lives to embrace new and fuller spiritual realizations of our resurrected life. We must, as the association of eggs with Easter signifies, peck our way free of the shells that contain us if we are to be born to the resurrected life.
Perhaps no period of the year -- not even when Christmas is reduced to XMAS -- tells us better how impoverished are the sad, searching celebrations presented as stand-ins for Passover and Holy Week.
Like a journeyman basketball player who lacks the magic of Michael Jordan in his prime, these events, sent in as subs, lack the Mystery generated spontaneously by these feasts whose date is set by the first full moon after the spring equinox. They are born, so to speak, from the inexhaustible symbols whose energy affects the tides of the oceans as well as those that rise and fall within us.
The dating of these feasts flows from the ancient practice of attempting to coordinate the lunar and solar calendars, symbolizing the two modes of eternal life. At the vernal equinox, when dark and light are in balance, the sun and the moon stand across the sky from each other. The moon, as Joseph Campbell once explained to me, "represents engagement in Time, like throwing off death, as the moon its shadow, to be born again. The disengaged sun represents the Eternal, the moon's source of light and the source of light for all of us who live in Time."
The blessed bishop from Australia who talks such good sense about human sexuality is a Robinson by name and by myth. For he is a Robinson Crusoe, building a ship with the help of Friday, avatar for all of us, that will allow the church to set sail into the deep of human sexual experience.
The bishop wants the church, in the phrase from the Pentecost season, to "speak an entirely new language" about sexual acts, but he understands that he must phrase his invitation in an old-fashioned vocabulary of legal distinctions and regulations that has become the institution's native and sometimes forked tongue.
These familiar words aren't so much a question as they are an advertising copywriter slithering into your garden with a modern reworking of an old temptation: Bite this apple and you will have knowledge of how godlike you are in displaying your material wealth to the world.
"Downton Abbey" has attracted so many fans that PBS showed it twice on Super Bowl Sunday so football fans would not miss an episode.
The series about the parallel lives of the downstairs servants and the upstairs aristocrats, like the Orient Express on which some long to ride and at which others prefer to hurl stones, has stirred reactions out of proportion to its Masterpiece Theater origins.
"It's not easy being green," they sing on the soothing fantasy byway of Sesame Street. It is even harder being violet or crimson for church officials struggling to extricate themselves from the pile-up car wreck of the sex abuse crisis on the all-too-real road to Rome.