Cliffnotes of the Zeitgeist, 64th Edition. Things authentic and important.

Why there?

On Saturday, March 30, Pro Hamas protestors interrupted the Easter Vigil Mass at St. Patrick's Cathedral in New York City.

Why St. Patrick's?

For the same reason, most likely, that LGBTQ+ figures had a protesting funeral there recently. People are drawn to Catholic places, as they're real, and therefore attention is paid to them.

Why her?

Courtney Love, in an interview with Standard, stated; "Taylor is not important. She might be a safe space for girls, and she's probably the Madonna of now, but she's not interesting as an artist."

This followed Billie Eilish criticizing, sort of anonymously, "wasteful artists" who put out multiple vinyl editions, an apparent softball for sustainability.  She later said her comments weren't directed at Swift.

Hmmm. . . 

Why are these chanteuses dissing Taylor?  

I don't really know, but I will note that Love commenting on who is important and interesting in laughable.  Is Love "important" or "interesting"?  If she is, she might be interesting as she's the late wife of the tragic Curt Cobane, whom I don't find to have been particularly important, but certainly tragic.  And for Eilish, she's sort of a teenage train wreck who probably needs to get over her weird diet and flipping between hiding her form and flaunting it.

Taylor is interesting because she's a musical success.  I don't like her music, which I find to be juvenile, but I will note that appearance wise she's a throwback almost to the 1940s, and appears to have gained success while being basically normal in every fashion.  

Culturally, therefore, she might be sort of important in a way.

Love, and Eilish, on the other hand, might be fairly unimportant in every sense.  Musically, right now, it's hard to see what actually is important.  Whoever they are, they aren't in pop music.  

Indeed, much of society seems to be grasping for the authentic and important right now, without much out there in the culture offering it.

Appearances

Back in November, I posted this item:

What the Young Want.* The Visual Testimony of the Trad Girls. The Authenticity Crisis, Part One.

Since that time, this trend locally has noticeably increased.  It's really remarkable.

For whatever reason, I'm a student of people, so I take notice of what they wear.  I'm probably in a minority of sorts that way.  What people wear at Mass is a common topic in Cyber Catholic circles, but the recent turn towards the conservative amongst young, white, female Catholic parishioners is really remarkable.  It's a real rejection of the cultural norm of our era.

Indeed, very recently, even amongst those young women who were part of this group, there's suddenly a change.  One young woman who is routinely at Mass with her family on Sundays, and who typically showed a lot of shoulder (no, there's no problem with that) is now covering up hugely.  Something's changed.  It doesn't, however, carry over to Hispanic or Native American young women, both of whom continue to dress the way they have.  Hispanics have always dressed very conservatively at Mass, but not in a trad fashion. They're keeping on keeping on with that.

News, real news but in a rumor fashion, leaked out recently that the Ukrainian Greek Catholic Byzantine Church is looking at putting in a mission in Casper, which would be a mission of a mission.  I don't know how many Ukrainian Catholics there may be in town, but I'll bet it's a tiny number.  I also bet that the mission church that's thinking of establishing a mission here, which is out of Cody, serves a mostly non-Eastern Rite community.  

Something is going on there too.  At a time at which some in the Latin Rite seem focused on a topic that's frankly jumped the shark, by and large, and which is really a matter of European culture, not biology, the young and rank and file in the pews seem to be moving on.  

Becoming a parody of yourself

One of the risks of taking the long reach for something is that you can end up actually becoming unauthentic in your quest for authenticity.

I'm reminded of Courtney Love again.

On her Wikipedia page, there's a picture of Love wearing a kokoshnik, a stiff hat associated with Russian women.  Russian women don't wear them anymore, and I'm sure they haven't for eons.  She's wearing it with a miniskirt.  It looked absurd, but was probably meant to make a statement.  Or here's another example:

The kind of dumb stuff you say when you actually really care about "your 'basic' fashion sense".

I don't know who Japanese Breakfast is (or for that matter what an actual Japanese breakfast is) but they've showed up on this Twitter headline:

Japanese Breakfast is too busy returning to Coachella and making 'music for bottoms' to care about your 'basic' fashion sense

Oh, bull.  That's the exact thing you say when you've tuned your fashion sense to look like you don't have a fashion sense, so you can appear to stay edgy for Coachella.

M'eh.

Exactly.  

I note this as in the pews are a young couple, they're not married but perhaps engaged, whose family I somewhat know.  From a very conservative background, they're trying to affect the disaffected but conservative look to the max.  Unwashed hair and, for the young man, probably third or fourth hand overcoats from the 1970s with huge hounds tooth pattern. The young woman wears, of course, a chapel veil but also is affecting plain to the maximum extent possible, which is detracting a bit from her appearance.  I do love her very round, plain glasses, however.

Anyhow, when going for something crosses over into sort of a parody, you've gone too far.

Lost

Anyhow, I think this trend has been going on for a while.  It explains the entire Hipster look that's still with us, and was much in force several years ago.

Some days, when I leave the office, there's a young woman coming in.  She's either a Native American or a Hispanic from somewhere south of the border.  She's always dressed very conservatively, with dresses that remind me of what Latin American women traditionally wear.  She always has a big smile when you see and acknowledge her.

She's authentic.

Last prior edition:

Cliffnotes of the Zeitgeist, 63d Edition. Strange Bedfellows.

Apostolic Christianity, Catholic, Donald Trump, Education, homosexuality, Israeli Hamas War, law, Mormon, Pope Francis, religion, Sex, theology, Zeitgeist

Saturday, January 24, 1874. The Pratulin Massacre.

On this day in 1874 the Pratulin Massacre occurred in which the Imperial Russian Army shot down thirteen Greek Catholic (Ruthenian) congregants who had gathered to protest the forced assignment of a Russian Orthodox Priest to their parish.

The city today is in Poland, on the border with Belarus.

Ruthenians are members of an Eastern Rite Church which was first separated from the West at the time of the Great Schism, but which came back into communion with Rome in 1646.  Contrary to what might be supposed, particularly today, after time and distance passed from the 1054 schism and its renewed 1492 schism various Eastern Rite bodies that were in the Orthodox communion did start to come back in, with it indeed being the case that several Russian Orthodox Bishops came back in.  In Imperial Russia, however, this was violently opposed, including in the case of at least one of the bishops.  In the instance of Pratulin, this was one of several such instances as Russian Orthodox clerics were assigned to Ruthenian parishes against their will.

Churches of the West: "A Snyodal Church In Mission", the VNA take.

Churches of the West: "A Snyodal Church In Mission", the VNA take.: 

A Snyodal Church In Mission", the VNA take.

Interestingly, the Vatican News Agency has a much different summation on the first step of the Snyod than the Catholic News Agency does.  So we'll take a look at it.

VNA's comments, like CNA's are online.  You can look them up there, but there's much less to its report. Still, some things are interesting.

We note:

The face of a synodal Church

Synodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.

I guess this means getting everyone involved, which frankly, this process has not done.  Only 1% of Catholics have particpated.

Mission

The document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).

I'll let that comment stand for itself.

The poor at the centre

Ample space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.

I'll let that also stand for itself.

Commitment of believers in the field of politics and for the common good

In this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).

This is an intersting comment, but I think it's always been the case.

Migrants

There is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.

I'll let this stand for itself.

Combating racism and xenophobia

Equal commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).

And this as well.

This next one is interesting:

Eastern Churches

Remaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).

This reflects a change that occured some years ago, but also its interesting to note, as we recently did here, that there are "Latin Refugees" entering the Eastern Rite now, due to discontent over things just like, ironically enough, the Snyod, or perhaps more particularly discontent with the liberal branch of the Latin Rite where its prominent or at least in the news.

On the road to Christian unity

With regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).

This has long been the desire of the Church.  In some ways, a move toward what seems to be a species of less than autocephalous status for local churches, but in the neighborhood, might encourage this.

Clericalism

Many women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds" (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).

Clericalism is constantly mentioned in the Latin Rite right now, but nobody really seems to have a good explanation of what it is.  

Opening the diaconate to women?

Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).

This was addressed in my earlier comments, but with only 1% of the Church weighing in, conclusions here should be approached with caution.

Deacons and formation

The Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.

Clericalism again.

Celibacy

Mention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.

This wasn't mentioned in the CNA report, but is here.  Seems like nothing was done other than to suggest it be studied.  

FWIW, I frankly don't see the absolute need to retain Priestly Celibacy, which puts me in an orthodox Catholic minority.

Bishops

There is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).

This was addressed in the earlier comments as well but seems to suggest for devolvement of the bishop's duties.

Again, it might be noted that this was in fact once the case, which is why Italy has so many diocese. Bishops were once very local, and could be again. If this was done, it would require the church to act much more regionally.

There are good reason to do this, and good reasons not to, fwiw.

Formation (Part III)

A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.

I'd suggest there are no "new questions", really, under the sun.  We only perceive questions that haven't come up for awhile to be new.

Indeed, a lot of the "new questions" were specifically dealt with by St. Paul in his letters.

Listening

With the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).

The alarm bell here is "without being judged". The pathway of the Protestant churches has been to suspend judgment on everything, which suggest everything is okay.

Judgmentalism is dangerous, but suspending judgment also is.

Polygamy

In light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)

Now, this is interesting. What does it mean?

The Church has long held that polygamy is disallowed. What "theological and pastoral discernment” could be necessary?

This is the type of language that unintentionally (I think) suggest that the Church is going to open the doors to polygamy.  It probably means that a need exists to evangelize in Africa in polygamous cultures, which is no doubt a problem for those evangelizing.

Suffice it to say, it'll be worth listening in the wind to see if some in North America leap on this right away with the concept that "oh boy, multiple marriage is coming".  It won't be, but some will start suggesting it will.

Of course, if it came to the African church, and it won't, it would have to come to the church worldwide.  That would be truly radical, but it won't occur.

Digital culture

Finally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today's culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).

All true, but also not new.

Churches of the West: St. Luke Ukrainian Catholic Church, Cody Wyoming. So what's going on here?

These are posted on our companion blogs. 

St. Luke Ukrainian Catholic Church, Cody Wyoming.

Very interesting news.  A Ukrainian Catholic congregation has been established in Cody, Wyoming.

Under The Radar Of LDS Temple Flap, Another Church Is Planned For Cody

The Eparchy for this parish relates:

St. Luke Ukrainian Greek Catholic Church is a non-profit organization that was formed in 2022 with a goal to establish a Ukrainian-Greek Catholic parish in Cody, Wyoming, under the Eparchy of St. Nicholas in Chicago. With many Ukrainian Catholics in the area, and additional interest in the broader community, we are united in our desire to worship God following these sacred traditions. 

In early 2023, we were declared an official mission parish of St. Nicholas Eparchy with the name of St. Luke. In September of 2023, St. Nicholas Eparchy announced that Very Reverend Roman Bobesiuk has been assigned as the pastor of St. Luke’s. 

We truly believe it is God’s will that a Ukrainian Greek Catholic Church be established in Wyoming in order that all faithful Christians in the area may experience the beautiful traditions of the Eastern Catholic Church. St. Luke’s is open to all who wish to attend. 

Suit over LDS Temple in Cody.

Churches of the West: Churches of the West: City of Cody issues building...: We posted this yesterday.  Churches of the West: City of Cody issues building permit for LDS Temple. : Citing, amongst other things, a lack ...

A new lawsuit has been filed maintaining, apparently, that the P&Z Board in Cody was biased towards the applicants. 

Like the Cowboy State Daily relates, the establishment of a Ukrainian Orthodox Parish in Wyoming sort of happened "under the wire".    But is it really correct, as the church's website states, that there are "many Ukrainian Catholics in the area"?

I sort of doubt it, but I could be wrong.  This isn't North Dakota.

There's been a subtle move toward Protestant conversion toward Orthodoxy for some years now, accompanied by the same thing, less subtle, toward Catholicism. Now, however, Pope Francis' Synod on Synodality is raising fears that the "Roman Catholic" Church will take the road to oblivion that the Episcopal Church has.  Those fears are probably overstated, but with all due respect to the Holy Father, he frankly isn't inspiring confidence except in the camp of those who would like to lay down their crosses.

That in turn has been causing a subtle drift of the orthodox in the Latin Rite toward the Eastern Rite, which is heavy on tradition, like the Orthodox.  There's reason to believe that whatever the Synod on Synodality comes up with, and it won't, contrary to fears, change doctrine, will pass over the Eastern Rite.

This is something Pope Francis, quite frankly, should take note of.

Pope Francis, this past week, was condemning young Latin Rite Priests in Rome for buying cassocks and traditional clerical clothing. This demonstrates, in my view, that he continues to miss the point, but then his entire generation does.  It isn't that the post Boomer generation is calling out for reform. It's rather calling out for a reform of the reform, back to authenticity, of which tradition is part.  The cassocks, and the Eastern Rite drift, they're part of that.  For that matter the U.S. Army going back to pinks and greens, and the young going towards localism in farms, that's part of it as well.

Also of interest here is this all happening in Cody.

Wyoming's Big Horn Basin has always had a strong Latter Day Saints population, although it's always been centered more in Powell and Lovell rather than Cody.  It dates back to the early history of the state.  There's also always been a fair number of Catholics in the region as well.  But the recent fighting over things demonstrates a shift of demographics.

Wyoming has oddly always had a booster attitude that bringing in people was good for, well, something. What that is, isn't clear, as we have always hated the population of the state increasing, and we're extremely intolerant of any changes in the nature of the state.  Well, here is the fruit of that.  Cody has drawn in new populations from elsewhere, and also taken a turn toward the populist right.

In 1990 would the LDS temple have drawn opposition.  No, it would not have.  In 2023? Well it is.  People who move in, bring the attitudes and beliefs of where they are from, even if those seem very foreign to us.  And with that is the "don't spoil my view, I just got here" view that is common to new entrants.

I'm not saying that's the case for the plaintiffs in this suit.  I know nothing about them.  What I am saying is that the bigger a community gets, the less of a community it is.

And I'm also saying, going back to the first part of this thread, there's a sense of what we've lost that's felt particularly keenly in those who were denied the experience of being in it.