Dilbert nailed it last week.

Somehow I don’t think the blogosphere is quite ready to shoulder serious journalism in response. Kevin Clarke at America notes a full-scale withdrawal by the WaPo. We already know they’re running away from religion faster than the eighth plague devoured Egypt. I can tell you the blogs sure aren’t ready to fill the gap with their Dogbert-style cheapskate gossip. I used to read the Chicago Tribune, so I had a sad laugh at this money quote:

The Chicago Tribune had likewise long ago given up the ghost on international and national coverage (I’m not sure they’re covering Chicago anymore)

Another blogger commented to me earlier today:

What exactly do you think you’re going to accomplish here? Have you ever changed a mind?

My task isn’t to change minds. If you need conversion, don’t look to a human being. Seek Christ.

As a blogger I look for interesting facts that fit my interests. When I visit other places, if I see things that don’t quite ring true factually, I’ll point them out. I don’t care greatly if blog hosts change their minds, ban me, or do something in between. I like to write. I can get a rise out of some less than logical bloggers. That’s pretty fun, too. That’s about all there is to it.

As for this blog or any other writing endeavor you see me in, I will strive for not only parasitism on other people’s news, but I’ll hopefully have some original commentary to add. If I can’t think of anything decent or thoughtful to mention, I probably won’t post on it.

Speaking of blogging, I should be getting news soon of another internet endeavor I’ve been invited to join. It will be somewhat pleasant to get out of the contention of Catholic blogging on occasion. I’ll pass along the information as things develop. For now, I’ll just say it will be a fun supplement to what I do here at CS.

Non-cooperation seems to be the widespread response to the Vatican investigation of women religious. From Tom Fox at NCR:

With about half of the responses from the nation’s 59,000 women religious accounted for, only about one percent answered, as directed, most or all of the questions contained in the study’s working paper, officially called an Instrumentum Laboris, according to one informed source.

By contrast, according to the source, congregations representing, by far, the greater majority of women religious decided not to comply and answered only a few, or none, of the questions. Many of the 340 U.S. apostolic congregation heads instead sent letters to Millea stating that what they were sending was what the Vatican was looking for.

“Cover letters [to Millea] have been respectful and kind,” one woman, familiar with the responses, told NCR. “Many of the letters have essentially said that what we have to say about ourselves has already been said in our religious constitutions.”

Bishops don’t want to pay. Women aren’t cooperating. Lawyers, canon and civil, have been consulted. Anybody want to render a prediction as to what happens next?

I’d say this is all unfamiliar territory for the Vatican. American clergy might be restive about being hung out to dry by bishops. Over 50,000 religious is a most unangry non-cooperative mood. Bishops demurring on donations. I doubt that the conservative blogosphere would hesitate, though. Just set up a paypal button on every self-styled orthodox web site, right?

This is one of three very long prayers of the Easter Vigil. The rubrics are as follows:

222. After the Litany of the Saints, the celebrant blesses the water, using the blessing formulary given in option A.

When baptism is celebrated outside the Easter Vigil (see RCIA 26), the celebrant may use any of the blessing formularies given in options A, B, and C.

But when baptism is celebrated during the Easter season (see RCIA 26) and water already blessed at the Easter Vigil is available, the celebrant uses either option D or option E, so that this part of the celebration will retain the themes of thanksgiving and intercession.

Thanksgiving and intercession: just like the Eucharist. Here’s the text of option A:

Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.

In baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament.

At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness.

The waters of the great flood
you made a sign of the waters of baptism,
that make an end of sin
and a new beginning of goodness.

Through the waters of the Red Sea
you led Israel out of slavery,
to be an image of God’s holy people,
set free from sin by baptism.

In the waters of the Jordan
your Son was baptized by John
and anointed with the Spirit.

Your Son willed that water and blood
should flow from his side
as he hung upon the cross.

After his resurrection he told his disciples:
“Go out and teach all nations,
baptizing them in the name of the Father
and of the Son and of the Holy Spirit.”

Father, look now with love upon your Church,
and unseal for her the fountain of baptism.

By the power of the Spirit
give to this water the grace of your Son,
so that in the sacrament of baptism
all those whom you have created in your likeness
may be cleansed from sin
and rise to a new birth of innocence
by water and the Holy Spirit.

Here, if this can be done conveniently, the celebrant before continuing lowers the Easter candle into the water once or three times, then holds it there until the acclamation at the end of the blessing.

[Outside the Easter Vigil, the celebrant before continuing simply touches the water with his right hand.]

We ask you, Father, with your Son
to send the Holy Spirit upon the waters of this font.

May all who were buried with Christ in the death of baptism
rise also with him to newness of life.
We ask this through Christ our Lord.

Amen.

The people sing the following or some other suitable acclamation.

Springs of water, bless the Lord. Give him glory and praise for ever.

Commentary:

It’s all based on Scripture. It’s deeply trinitarian.

I’ve seen the presider continue the text as the candle is lowered three times. It would seem that a pause is called for in the rite.

What are the other options like? Shorter, with brief acclamations inserted into the text.

Thoughts? Comments?

Here’s the schedule:

During Advent, St. Cecilia Parish in Detroit hosting four “Thug Sundays” with 8:30 a.m. Mass and a community-wide gun buyback:

Saturday, Nov. 28 – The St. Cecilia gun buyback, 10 a.m.-3 p.m., 10400 Stoepel St., Detroit

Sunday, Nov. 29 First Thug Sunday Mass: “Making Room for God in Your Life”

Dec. 6 Second Thug Sunday Mass: “How to Prepare Oneself to Prepare for Jesus”

Dec. 13 Third Thug Sunday Mass: “Choosing to Live in Hope”

Dec. 20 Fourth Thug Sunday Mass: “Be Surprised by Joy”

Fr Theodore Parker, pastor, concedes …

At first they were kind of taken aback by the term. But, I explained the fact that we’re not asking people to come to church with guns blazing.

Other churches, other communities have done things like this. Police assist the church in getting the guns out of circulation. Fr Parker again:

All these guns do no more than aggravate the problems in the city. People do resort to guns because of the anger and the emotion of the moment.

Not much positive to say about the hip-hop experience, either:

It seems to be a culture that has flat-lined morally. Basically (the culture) is about what you can get, when you can get it. It’s an African-American sort of expression of the general American experience.

It’s a whole different world from translations, eh? It’s the real world, where people are not on the knife edge of Church disunity and conflict, but where people are on the edge of their very lives.

The presider invites the assembly to pray:

Dear friends, let us pray to almighty God for our brothers and sisters, N. and N., who are asking for baptism. He has called them and brought them to this moment; may he grant them light and strength to follow Christ with resolute hearts and to profess the faith of the Church. May he give them the new life of the Holy Spirit, whom we are about to call down on this water.

This invitation really takes on the character of a prayer. I think the first sentence is enough, followed by a bit of silence.

RCIA 221 offers the Litany of the Saints. I’m not going to reproduce the whole text, but the rubric deserves some notice:

The singing of the Litany of the  Saints is led by cantors and may include, at the proper place, names of other saints (for example, the titular of the church, the patron saints of the place or of those to be baptized) or petitions suitable to the occasion.

There’s no alternative given for singing the litany. This would be the first musical highlight of the Rite of Baptism. My sense would be that this musical directove should also apply to infant baptisms.

I do hope you music directors and catechumenate coordinators are together on adding the saints suggested here. What about “petitions suitable to the occasion”? Reminding you, these are the post-saint petitions:

Lord, be merciful … Lord save your people
From all evil … Lord save your people
From every sin … Lord save your people
From everlasting death … Lord save your people
By your coming as man … Lord save your people
By your death and rising to new life … Lord save your people
By your gift of the Holy Spirit … Lord save your people
Be merciful to us sinners … Lord, hear our prayer
Give new life to these chosen ones by the grace of baptism … Lord, hear our prayer
Jesus, Son of the Living God … Lord, hear our prayer

The obvious additions would be in parishes dedicated not to a saint, but to an event, like the Nativity or the Transfiguration, or some quality of Christ, like “the Teacher” or “Light of the World.” Any other solid and orthodox thoughts on additional petitions here?

Last week the boss asked us about the plethora of “Christmas” parties during Advent. The staff usually has a food and gift exchange gathering during Advent. This year, though, with all sorts of church busy stuff and our student peer ministers and interns in the thick of finals, the best calendar time was actually during the Christmas season. The weekend of Baptism of the Lord. A good time, perhaps, for some of us to unload unloved presents in the gift exchange.

Since my arrival in my new parish, I’ve been asked to collaborate on the Advent Pageant. Usually these are a vehicle for a photo opportunity of the Holy Family, the Magi, shepherds, angels, and various sheep.

Last year I parlayed the “Ne Timeas” theme not into a song, but into a whole pageant. Advent centered, yes, with annunciations to both Joseph and Mary, as well as the prophet’s admonition not to fear in the vision of returning exiles.

This year I found “Waiting For Messiah” to be an idea suitable for Advent. We have five scenes based on the following Scriptures:

- Hebrews 1:1-3, followed by a brief narration and our theme song,* “Waiting for Messiah.”

- Selected parts of Genesis 8:15-9:17, Noah, family, and animals disembarking and the rainbow covenant, followed by an instrumental interlude

- Isaiah 7:10-14, followed by “O Come O Come Emmanuel”

- Isaiah 11:1-10, followed by “Like A Shepherd”

- Baruch 4:36-5:9, wrapped up with “O Little Town Of Bethlehem,” though I think the director is angling for “Away In A Manger.” Either one is really fine. The nativity scene does appear at the end of Baruch. I suspect some parents would look with suspicion on a “holiday” event with kids that didn’t have the Holy Family plus “wise men and farmers and shepherds and all.”

On the other hand, the animals appear in three scenes: unloading from the ark, in the peaceable kingdom, and at the end with baby Jesus. That could be interesting.

* I actually haven’t written this tune yet. Anybody got any text ideas?

An Australian ordination liturgy of Anglican deacons (including four women) in a Catholic Church has been scotched. Sandherst, Victoria bishop (Roman Catholic) Joseph Grech:

After much discussion with Archbishop Guissppe Lazzarato and the Vatican, the ramifications were investigated. The Catholic Church’s doctrine on the ordination of deacons and priests is well known. There were certain issues within the doctrine that created problems. It’s the best thing for both churches.

I wonder why such an avenue was even explored. On one level, it would be a neighborly gesture for Catholics to open their church to another Christian group whose building is structurally unsafe. Apparently, women’s ordination issues, no matter how many pronouncements are forthcoming from the Vatican, are still a very touchy topic in Roman thinking.

How far does or should such a barrier extend? We’re assuming emergency situations, building projects, and the like on the following queries. Is it wrong for Protestants, for example, to commemorate the Last Supper in a Catholic Church because we differ on Eucharistic theology? In return, would it be entirely inappropriate for a new or church-less Catholic community to worship in a non-Catholic building? Are we better off, for example, in a movie theater, or a hotel, or a public school, or a community building? Have we lost all credibility in seeking an alternate place of worship in another church building if and when a Catholic community needs it?

What do you think?

Early this semester, one of my staff colleagues noted some confusion in our parish, especially at the mostly student-populated evening Masses on Sunday and Thursday. It was surfaced at a staff meeting last month. The decision from there was to engage the parishioners in a dialogue, and arrive at a recommendation. The Worship & Spiritual Growth Commission was asked to discern, then submit their input to the parish council. This was the front page bulletin piece I was asked to produce, edited slightly for context:

Last month, the Worship & Spiritual Growth (WSG) Commission examined the STA practice of standing for the second half of the Eucharistic Prayer. Our present practice varies from most of the rest of the US—from practically every parish from which our students and new resident parishioners come.

Was this practice, we discussed, a significant obstacle to unity, to prayer, and to focus for so many of our worshippers? We were instructed to discern a recommendation, and forward this to the parish council. Among the most convincing testimony we considered was this section from the General Instruction on the Roman Missal (GIRM), the document that describes how to celebrate Mass:

Therefore, attention should be paid to what is determined by this General Instruction and the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice.

A common posture, to be observed by all participants, is a sign of the unity of the members of the Christian community gathered for the Sacred Liturgy: it both expresses and fosters the intention and spiritual attitude of the participants.(Section #42)The Church permits variance from kneeling for reasons of health or practicality (a Mass outside of a church setting, for example). However, those exceptions would not seem to apply to our parish’s 1992 compromise. Though well-intentioned, was our compromise arbitrary?

After considerable discussion, the recommendation was to kneel as Catholics in other American parishes do. The parish council agreed, and this weekend, Fr Jon will offer more on this during his homily, and we will implement as indicated. The GIRM also instruct the assembly to kneel after the Lamb of God, and we will now follow as well.

It should be pointed out that this unity of posture applies to other times of the Mass. For example, we stand and bow when receiving Holy Communion, we do not genuflect or kneel.

In the weeks ahead, we will have more information and suggestions to assist in a deepening awareness of the Eucharistic Prayer—how to perceive its parts, how to pray it more deeply, and how to cultivate the interior posture that will reflect our unity as a faith community.

In my work with the commission, this was a good process. Parishioners and commissioners–students and residents alike–contributed well and thoughtfully. All angles were considered, and there was a willingness to listen to varied points of view and consider them. I have received some word from a few upset parishioners. Not all good discernments or decisions will be smooth orwithout conflict or strong feelings. Good faith communities are not know for their avoidance of difficult issues, but in the way they overcome them and maintain unity.

The 1992 compromise I mention refers to a rather divisive moment in parish history. One of the parish priests insisted the people stand for the whole Eucharistic Prayer. Another insisted they kneel. If any policy was a very bad way to go, it was that. When one priest was reassigned, a compromise was reached that satisfied the prescription of the old GIRM (section 21) in which the assembly would kneel for the epiclesis and institution narrative, and stand for everything else during the Eucharistic Prayer–basically adopt the posture the deacon has now.

I offer this slice of parish life for your comment. Before we get to those, I will offer a few of my own.

If you were to press me theologically and liturgically, I think standing during the Eucharistic Prayer is more in keeping with the precedent set in just about every prayer in the Roman liturgy. I realize the current GIRM doesn’t provide for that, but Church documents aren’t always without their own problems or even errors.

That said, I don’t see getting into a row over it is well-served at this time in Church history. We do not have a very unified universal body, and raising the issue of an “improvement” on the GIRM is not a thoughtful thing to do. I wouldn’t have chosen this moment to alter liturgical practice, knowing whathas come before and what is to come in the future.

When I was on retreat earlier this month, I stood for the Eucharistic Prayer, in keeping with the monastic community’s tradition. I’m back home now and I kneel. Both postures work because the interior orientation is attended to.

I’m even less convinced this switch for our parish will succeed if all parishioners aren’t encouraged to go deeper into the Eucharistic Prayer as both an act of prayer and as a source of spiritual and intellectual curiosity. Otherwise, this could easily be boiled down to a matter of adherence to Church law, and while that is, in itself, a good, there are higher values in play. Faith seeking understanding is part of what we do as a university faith community.

I missed this piece when it came out. With all the internet fussing about how ignorant the press (and others) are about Catholicism, and with me going on my usual meme: it’s not just religion, but science, history, geography, classical music, and poor ol’ embattled Catholicism just needs to take a number, I didn’t catch this bit on the former Alaska governor going on about coins:

(S)he began her remarks with a puzzling commentary on the design of newly minted dollar coins.Noting that there had been a lot of “change” of late, Palin recalled a recent conversation with a friend about how the phrase “In God We Trust” had been moved to the edge of the new coins.

“Who calls a shot like that?” she demanded. “Who makes a decision like that?”

She added: “It’s a disturbing trend.”

Well, the presidential dollar series was approved by a Republican Congress and signed off on by President Bush in 2005. Subsequent legislation returned the motto to the face of the coin this year, as you can see on the left here.

Edge lettering is really not a trend in American coinage. It was more frequent in the early 1800’s. Half dollars had it until 1836. Silver dollars for the first ten years of their production. The celebrated St Gaudens $20 gold piece (1907-1933) also. With circulating silver pieces, the edge inscriptions would wear off quickly. Modern coin alloys are far more resistant to wear.

Even so, looking to the edge for dates and mint marks is a bother. It’s one reason why I don’t like the presidential coins. I ask for them at the bank, and I spend them.

As for the new location, I don’t think it works, but at least they didn’t put a comma in between “God” and “we.”

The rite gives three options for presenting the candidates for baptism. With eminent Roman pragmatism, and choices and some of the rubrics are as follows:

219. …

A When Baptism Is Celebrated Immediately at the Baptismal Font

The celebrant accompanied by the assisting ministers goes directly to the font. An assisting deacon or other minister calls the candidates forward and their godparents present them. Then the candidates and the godparents take their place around the font in such a way as not to block the view of the congregation. The invitation to prayer (RCIA 220) and the Litany of the Saints (RCIA 221) follow.

[If there are a great many candidates, they and their godparents simply take their place around the font during the singing of the Litany of the Saints.]

In practice, the catechumenate director (“another” minister) calls the candidates. It would seem the rite presupposes the activity of the deacon in the catechumenate, but it does provide for the situation when the deacon isn’t active.

In option B–which I’ve used more often–the same prescriptions about calling and presenting are given. Note two things: the Litany of the Saints becomes the processional music, and will even be jumped in the order of the rite, and that Roman practicality suggests the candidates and godparents just join the procession if there are huge numbers.

B When Baptism Is Celebrated after a Procession to the Font

… In this case an assisting deacon … godparents present them.

[If there are a great many candidates, they and their godparents simply take their place in the procession.]

The procession is formed in this order: a minister carries the Easter candle at the head of the procession (unless, outside the Easter Vigil, it already rests at the baptismal font), the candidates with their godparents come next, then the celebrant with the assisting ministers. The Litany of the Saints (RCIA 221) is sung during the procession. … The invitation to prayer (RCIA 220) precedes the blessing of the water.

C When Baptism is Celebrated in the Sanctuary …

 The instructions for option C parallel what was given in A: who calls the candidates forward and who presents them, not to block the view of the assembly, the invitation to prayer and Litany follow in that order.

It is curious that the procession to the font isn’t listed as the “A” choice. It would be my first choice, unless the church architecture was an absolute obstacle. After the homily, the choreography would go like this:

- Candidates invited forward
- Godparents present/escort them
- Litany of the Saints sung during the procession
- People surround the font and the rite continues with the invitation to prayer and blessing of water, which we’ll cover in the next post.

“Want to play a game this evening?” I asked the young miss.

“How about Scrabble?”

Scrabble, I thought. Not Uno? Where did she get Scrabble?

Brit has an impressive vocabulary and she knows how to use it. And spell. She also has really good anagram ability. When she was younger, she would ask me to give her scrambled four and five-letter words in the car, and she would figure them out in her head. (These days, she listens to cd’s with headphones–no more car games, alas.)

The first game wasn’t pretty. But she hung close in game two. She found HERE in the lower right corner for a triple word score, stringing the e’s at the end of other words for a total of 49 points. Losing 275-259 was more than honorable for her.

Then after I opened with WIMP in game three, she bingoed. Her first ever:

And the little turkey was ahead 60-22. What the heck was going on here? It wasn’t until she gave me an opening with PROBE that I avenged that opening play of hers. Boom! 76 points:

I think the fatigue was setting in. Later on, she opened up a triple word square for me and another 7-letter play, INDUCTED. 89 points just about ended the game, but she finished with her second straight personal best–262.

It was only two years ago she insisted on playing Scrabble when her grandma came to visit us in Kansas City. I don’t think my ultra-competitive mother appreciated playing with a young child in a three-way game. Both my parents liked card and board games of all sorts and I loved the competition myself when they would play with us kids. It wasn’t until college that I started beating my mother consistently at this game. Even though I became a chess expert, I could never beat my father consistently at checkers.

There’s no real treat in out-scrabbling one’s offspring in games like this. Unless she starts memorizing words and competing in tournaments, I’m going to win every game until I start losing my mental faculties. That’s why I like Uno or Monopoly–enough of a luck factor for the young miss to compete nicely. But I confess being pleasantly surprised with some of her play tonight. Three games was a bit much for her mental stamina, but I don’t think I was putting a pair of 260’s on my mother twice in a night when I was her age.

There is a tremendous comfort in uniformity. In the natural realm, it permits enormous flocks of birds or fish to fly or swim in the face of predators. A few get caught. Most get away. The group continues as before.

If one specimen is a little scrawnier and slower than the rest, the eagle or lion or shark will catch up more easily and have a meal. On the other hand, a member might be a little more plump, a little more flashy. That might draw some notice from the chasers.

Catholics are not fish. (Well, some call us sheep, but that’s wool for another post.) We do not profess faith in a “uniform, holy, catholic, and apostolic Church.” We are one. We are not uniform, nor was it the Lord’s intention that we be so.

Some people on both sides of the ideological divide–mostly conservatives, but not always–suggest uniformity is a good thing for the faith. Everybody should kneel. Every newcomer needs a school year in RCIA. Every Catholic should oppose the CCHD, the president at ND, and support EWTN, santo subito JPII, and the GOP.

I dissent.

We are human beings, not animals. Our survival does not depend on our blogs having the same posts and opinions. Our parishes will not thrive if everyone thinks the same way. Our Church was instituted to reflect the unparalleled creative diversity made by God. In a phrase: we are not fish.

When our political pro-life efforts come to naught, it is time to listen to new ideas from people who don’t think with the pack. When Mass attendance drops below 40%, it’s time to cease repeating the same tired memes and get to work on many fronts: people alienated by cover-up scandals, people who desire more reverence, as well as those offended by sexism.

Put the motto on your bumper sticker: unity does not equal uniformity.

When human beings are unified, they put different talents and approaches together to achieve a goal. A football squad of fifty quarterbacks will lose every game. A Church of all conservatives will wallow and flail. Extremists of any flavor might well prefer the company of like-minded persons. But it’s a lazy, unimaginative, and uninteresting approach to life. This is my main criticism of the blogosphere. It’s one thing for a unitary blogger to offer a drumbeat. When a group blog or an entire community offers the same old stuff, are they being men and women with God-given gifts? Or are they just a school of fish?

This and the following posts will cover the rubrics and texts of the initiation rites. I plan to post the rubrics in some, though not complete detail. I’ll add some of the prayers where they illustrate certain principles in the rites. Today, a short rubric that emphasizes visibility for the assembly:

218. The celebration of baptism begins after the homily. It takes place at the baptismal font, if this is in view of the faithful; otherwise in the sanctuary, where a vessel of water for the rite should be prepared beforehand.

Many of the parishes in which I’ve served have had no permanent font, or none large enough for adult immersion. In four of these places, we would fill an animal trough or in one place, a hot tub (literally) with warm water on Holy Saturday. One of the many reasons why I like the monastic antiphonal seating pattern is the ability to provide for a sizable and visible font.

Jack Smith has some nice images from my former city’s hosting of this year’s NCYC. I complain and moan a lot about the state of youth ministry in the Church. But we are doing some things right. Our DRE told me that after the two Kansas City dioceses, our archdiocese, Dubuque (northeast Iowa) is sending the most kids of any other see. Six from my parish are attending. We’ll be short one violin player tonight at Mass, but I’m sure she will be mightily enriched by her experience out of town. I like the songlist.

It probably needs to be said that with all the bishops’ recent actions on all sorts of things: liturgy, abortion provisions in health insurance, marriage and gays and lesbians, that the running presumption is a fruitful and healthy Church. I’m not always sure our prelates have their eye on the prize.

A pastor I once worked for adopted the motto of another priest he knew. “Does this action we’re contemplating further the kingdom of God and spread the Gospel to others in any way?”

Put in those terms, matters like which color to paint the church, what nickname to assign the school’s athletic teams, whether to serve turkey or ham at the rectory dinner, seem to pale in comparison.

Commenter Sean resurrected a tw0-year-old thread with this comment:

And all of these unfamiliar translations changes are going to:
1) Bring the faithful back to Sunday worship in droves
2) Evangelise the youth and inspire them with a love of God
3) enable better proclamation of the Gospel in the Third World
4) Bring about the Coming of the Kingdom
5) enable us to better feed the hungry, house the homeless, welcome the refugee, speak out against injustices and all the rest of Matt 25.25??
NO wonder Jesus got angry with his religious leaders and their nit-picking.

Sean’s right. Why aren’t the bishops tackling the difficult and demanding issues?

I know I’m dissatisfied with the USCCB treatment of these core issues of evangelization. By the way, the same pastor quoted above also objected to spending $250 on Christmas and Triduum ads in the local newspapers. Maybe fifty people could have been fed for a day, sure. But what business (if you want to use a crass term) are we in, anyway?

Sean’s first two points should be at the top of the priority list of any parish. We are at a stage where we should be considering what might bring back inactive Catholics in droves. We should be trying to figure out why Catholic tweens and teens, regardless of whether they are homeschooled, Catholic-schooled, or weeknight catechized after public school, all pretty much look the sam, and all drop out at pretty much the same rate.

The bishops are earnest about strengthening marriages, I’m sure. Rather than spend hundreds of thousands against same sex unions, the money would be better spent on Marriage Encounter, expanding the offerings, providing weekend child care, and getting speakers out into the parishes. Our prelates have drunk some pretty strong Kool-Aid to be so concerned with what others might be doing. My mom had a bead on my own such whining when I was a kid. She told me to pay no attention to what other kids’ parents were letting them get away with, and to focus on my own stuff.

Our bishops and many on the Catholic Right seem inebriated with the notion of entitlement. We are the One True Church, and people are lost without us. We are the One True Church, and the universe owes us the largest membership. We are the One True Church, and if people don’t realize it, then to hell with them. Literally.

I don’t buy the attitude. At best, it’s lazy. At worst, corrupt. I don’t have an argument against the basic premise, mind you. The Holy Spirit led me to Catholicism when I was ten, and far be it from me to argue against God. But there’s an unhealthy hubris at work in some of our bishops and pastors, and many believers to think that we deserve to be awash in vocations, donations, and good will.The truth is: we don’t. We are not entirely worthy. God is worthy, and we are God’s instruments and servants.

Take those decisions about musical choices at Mass, for example. All I care about are finding songs that connect with the Scriptures and the liturgy, and that allow people to express their faith and deepen it. I’m the ultimate pragmatist because if plainsong (or any other genre or repertoire choice) doesn’t get it done, then it won’t be used. The music isn’t about my favorites, the assembly’s favorites, or anyone else’s preferences, backed up with documentation or otherwise. Music and song, wonderful and enlightening as they are, are tools. Means to an end. No more.

I think it’s very possible to have strong, principled stands on issues that potentially alienate others. The Church struggles with polygamy in Africa, with abortion in the West, certainly with contraceptives everywhere. The very least one can suggest is to do no harm. Respect women in marriage and religious life, care for women in crisis pregnancies, and support families in word and deed. And some Catholics protest, “We do, we do, we do!” And yet, are simple and earnest suggestions from the laity taken seriously? Not always.

Strong and principled stands don’t get you much airtime on Fox and other mainstream media. But they do earn notice when seekers and inquirers come calling.

So take a stand in the combox here, if you will. In what better and truer efforts should our bishops be leading? And if they’re unwilling to lead, from what efforts should they be getting out of the way?