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sábado, 5 de marzo de 2016

Would you vote for Donald Trump to stop Hillary Clinton from becoming president?


A Trump Nomination Means Victory for Clinton in November

by Rachel Lu


Politically interested Catholics have been tearing one another apart over the question: would you vote for Donald Trump to stop Hillary Clinton from becoming president?
I worry about many things nowadays, but not very much about that. I’m not voting for Trump. He is an awful human being and an awful candidate, and he would make a truly terrible president. However, I doubt there will be much reason even to consider voting for him. I still hope the country will come to its senses and decline to nominate him, but if they don’t, it will become clear long before November that he has no chance of winning.

By the end of summer, no one will be worrying anymore about urging the Senate to stand strong against an Obama nominee to the Supreme Court. With Trump topping the Republican ticket, the Democrats will be unstoppable. Six Purgatorial months of vomit-inducing scandals will culminate in long and merry progressive grave-dance, as Republicans lose the House and Senate, and watch the beloved Antonin Scalia get replaced by a hard left justice in the mold of Ruth Bader Ginsburg. Then the Clinton Administration will get back to the business of undermining our religious liberties, and rolling back any protections we have created on behalf of the unborn.

I realize that Trump supporters are rubbing their hands and crowing about “famous last words.” It’s true that Trump has endured far longer than almost anyone predicted. We need to realize, though, that this is only partly a tribute to Trump’s skills as an entertainer. It’s also a testament to our media, which has many motivations for guiding this unbelievably awful candidate to the Republican nomination. He keeps their ratings up, and most are happy to root for the horse that has the smallest chance of beating Clinton. The moment his nomination is secure, however, they’ll be poised to turn on him. Plan to keep your kids away from any public place with a television, if Trump becomes the nominee. It’s going to be a long and Purgatorial lead-up to the 2016 election.

It’s already clear that Trump is the most vulgar, crude, and brazenly immoral presidential candidate in American history. So it’s not surprising to find the public dislikes him; he is more hated by far than any other presidential candidate, including Clinton, and a full 54 percent of likely voters say they absolutely won’t consider voting for him. Many noteworthy Republicans (even including elected officials) have already declared in no uncertain terms that they will never pull a lever for Trump. Meanwhile, his boasts about “crossover appeal” are almost entirely empty. Independents and Democrats absolutely loathe him. If a Trump vs. Clinton election were held today, Trump would be crushed.

As grim as that may sound, this is likely the high-water mark for his public image. Things could get much worse, and will if he is nominated.

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The 1960s, with their decision to reject tradition and the transcendent as possible sources of authority, are still in charge.


The True Benedict Option for Our Time


by James Kalb

Catholics and others who support a more humane world need to promote much stronger forms of social coherence

Catholics who concern themselves with political and social issues, and non-Catholics who believe in a social order that takes natural law and human nature seriously, face trends that seem overwhelming and point toward a social order with no concern for most of what makes us human. Hence the talk about the “Benedict option,“ which seems at bottom to involve doing what’s needed to make possible a social environment that reflects more of human nature, and so provides a better setting for Catholic life to go forward.

The trends of which I speak treat life as a technological problem to be dealt with through a system of organization based on world markets, certified expertise, and transnational bureaucracies. That system relies on what it calls human rights, an idealized image of its own implicit goals, as a quasi-religious justification for its authority and its insistence on turning alternate modes of organization, such as family, religion, and cultural community, into insubstantial private fancies. If something that claims authority is not part of the technocratic system, it’s irrational, and if it’s irrational it’s abusive and therefore evil and oppressive, so it has to go.

That approach to human society goes from victory to victory. All significant institutions and authorities favor it. Consider, for example, the sudden universal insistence that everyone treat “gay marriage“ as marriage, or the power of the support for globalization and the free movement of labor across national boundaries. Opponents feel compelled to keep their heads down or throw in the towel. The Church herself finds ways to enter more and more fully into alliance with the forces now dominant, insistently downplaying radical differences. Many of her members and leaders appear to believe that her message should, at least in practical effect, be merged into that of the evolving global system.

People can still publish dissenting books, articles, and commentary, at least in America, but the superficiality of public discussion, the transitory nature of human connections in an industrialized and networked world, the flood of electronically-transmitted words, images, and distractions, the development of spin and obfuscation into major industries, and the scale, power, and centralized nature of the academic and media institutions that define reality and provide the setting for public discussions that matter, make it unlikely that fundamental dissent will have much effect or even be understood.

Instead, a cacaphony of divergent views becomes a sort of white noise that loses all public significance. Consider combox discussions. Someone skims a piece of writing, picks up a few themes or phrases that remind him of a pet issue, and writes a comment on the topic. Someone else does the same with that comment, and we’re off to the races. Hundreds of comments accumulate on a variety of subjects, everyone has a wonderful time, people even believe they’re arguing with each other or with the original piece, but the issue is never joined, the discussion goes nowhere, and when it’s over the parties disperse and go off to repeat the same things elsewhere. Something very similar is true even with regard to longer pieces, and the result of the universal free-for-all is that the only views with enough continuity and coherence to remain standing in general public discussion are those backed by organized power.

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Read more: www.crisismagazine.com


Pro-life countries must arm themselves against the UN’s intense pressure toward population control


The Fight over Abortion in the UN’s New International Development Agenda


by Elyssa Koren


Pro-life countries must arm themselves against the UN’s intense pressure toward population control, while at the same time supporting and holding the UN accountable to its legitimate development objectives.


This past fall, world leaders gathered at the United Nations to adopt the Sustainable Development Goals (SDGs)—a sweeping global agenda that will guide all international development initiatives until the year 2030. Now that the ceremonial celebrations have subsided and the much-anticipated visit of Pope Francis has come and gone, the UN must determine what it means actually to implement the sprawling agenda, consisting of seventeen Goals and 169 Targets across the globe.

The next step is to create a comprehensive set of “indicators” by March 2016 that will be used to track countries’ progress in meeting the Goals. Rather than fostering true development, it is highly probable that the UN will attempt to use these “indicators” to advance abortion and “sexual rights”—unless countries are prepared to check these efforts to encroach on their sovereign laws.

Although largely unknown outside the UN, the SDGs will have monumental implications for the entire world. They set forth a global plan for eradicating poverty, caring for the environment, and ensuring that the fundamental rights of every individual are realized. Many—including Pope Francis—have rightly hailed the adoption of the SDGs as “an important sign of hope” for the vulnerable. At the same time, the SDGs could have unprecedented consequences for the protection of human life through the promotion of abortion at the highest levels of international politics and foreign aid.

Abortion Is Now Promoted at the Highest Level

All 193 Member States of the UN, and international institutions worldwide, will be expected to fall in line with the new agenda. Countries bear the responsibility of implementing the SDGs, and foreign aid will be allocated according to these new parameters. Target 5.6 of the SDGs seeks to ensure “universal access” to “reproductive rights”—a term commonly understood to include abortion, but not explicitly defined as such. Up to this point, resistance to “reproductive rights” has been strong enough to keep it out of the UN’s official development agenda. Although the UN has been in the business for a long time of promoting insidious population control policies, never before has it promoted “universal” access to abortion in such a high-level document.

The UN’s prior development agenda—the Millennium Development Goals (MDGs), which guided the world for the past fifteen years—made no mention whatsoever of “reproductive rights.” The MDGs represented a relatively neutral conception of universal betterment, with Goals such as “achieve universal primary education” (Goal 2) and “improve maternal health” (Goal 5). Markedly absent was any sort of controversial language of the kind we often see in UN documents today. A reference to “reproductive rights” in the MDGs was never even entertained—but fifteen years later, its inclusion in the SDGs was almost automatic.

This development is partly because the term “reproductive rights” is so vague. Over time, pro-life countries have lost the political will to stave off this most dangerous term, since it has not been entirely clear whether it includes abortion. This gives rise to a very peculiar conundrum: Pro-life countries are forced simultaneously to fight “reproductive rights” while insisting that these rights do not include abortion. Opposition to “reproductive rights” within individual countries ebbs and flows as a consequence of factors that include the position of their governments, the personal convictions of their diplomats in New York, and the amount of pressure the country is facing from the UN.
As a result, the trajectory of “reproductive rights” at the UN has been fraught with inconsistencies, but ultimately its twenty-year history reveals that the majority of UN Member States are, at the very least, uncomfortable with the term. UN pressure has compounded the effects of this ambiguity, compelling pro-life countries simply to accept “reproductive rights” rather than go against the mighty forces of the UN population-control machinery.

Pro-Life Countries Blocked from Changing Language

Abortion and population control have been integral to the makeup of the UN system for a long time, and are kept in check only insofar as Member States are empowered to block this agenda. The history of population control at the UN evinces a utilitarian conception of the human person. The United Nations Fund for Population Activities (UNFPA) was launched in 1965 precisely for the purpose of reducing population in the developing world. In fact, the International Planned Parenthood Federation (IPPF), the largest provider of abortion in the world and international affiliate of the US-based Planned Parenthood—which has gained recent notoriety for illegally selling parts of aborted babies—was created simultaneously to act as the executive arm of UNFPA. In the 1990s, the phrase “sustainable development” was coined, officially cementing the link between development and demography and giving rise to numerous policies and programs—which persist to this day—that trumpeted the merits of population reduction in the name of sustainable development and dovetailed perfectly with the work of UNFPA. For many years, pro-life countries successfully blocked this pro-abortion, population-control rhetoric from entering major UN documents.

The creation of the SDGs represented a critical juncture for pro-life countries: Would they continue to resist “reproductive rights” or give in to pressure from abortion activists? Whenever the UN has the chance to do something new, the danger is that it will go beyond what previously has been accepted by countries and attempt to validate ideas that do not have the support of international law. This time around, “progressive” forces called for an agenda that would go further than the MDGs; an explicit reference to “reproductive rights” was the desired next frontier. Like the MDGs, the foundational document for the SDGs, which was negotiated in Rio de Janeiro only three years ago, made no mention of such “rights” or polices. Such omissions were not by mistake: Pro-life Member States fought tirelessly to ensure that these concepts were kept out of the document that would inform the content for the SDGs. How then, without any precedent, did “reproductive rights” make it into the final document of the SDGs, so that now all heads of state have adopted it?

Surprisingly, it was the leaders of the SDG negotiation process—Hungary and Ireland, both pro-life countries—who first introduced “reproductive rights” into the draft text. Pro-life countries tolerated this language because it contained an accompanying phrase indicating respect for national law on abortion—a phrase that customarily follows “reproductive rights” in all official UN documents. Once it was in the text, however, pro-abortion Member States spoke as though they could accept nothing less, and went as far as to request even more “reproductive rights” language. This all-or-nothing approach, coupled with the fact that such countries largely ignored the prior foundational Rio document, gave pro-life Member States little negotiating leverage. Moreover, pro-life Member States, believing that they had an entire year of negotiations ahead of them, did not realize that this initial inclusion of “reproductive rights” in Target 5.6 was there to stay.

In the final SDG deliberations, several countries succeeded in making last-minute changes to the Targets via backroom deals. Pro-life countries were powerless to act in the absence of express political instructions. Ultimately, it is uncertain whether sufficient political will existed to have “reproductive rights” removed, but no one country was willing to spearhead this fight. 

Moreover, as with every negotiation at the UN, representatives from UNFPA were actively working the negotiation room, standing at the ready to silence vulnerable countries that attempted to question the status quo. What was impossible fifteen years ago, or even three years ago in Rio, was now a fait accompli for the SDGs due to the zealous efforts of pro-abortion countries and the UN itself, exacerbated by a lack of clear direction from the pro-life side.
It is interesting to compare the evolution of “reproductive rights” to the issue of “sexual rights.” Unlike the current status of abortion at the UN, “sexual rights” elicits complete and unequivocal opposition from the majority of Member States, particularly from Africa and the Arab world. This opposition is so pronounced that it prevented any language on the role of “the family” for development to enter the SDGs. “Family” at the UN carries the full weight of the “sexual rights” debate, and has become so divisive as to preclude any mention of the word so as not to incite an all-out diplomatic fracas. Member States that protect the man-woman family only accept “family” in the singular, while pro-“LGBT” countries push for the plural.

Of course, “progressives” such as Brazil and the United States would have relished the opportunity to officially usher the “sexual rights” agenda into the international arena with a mention in the SDGs; however, they did not end up fighting for this goal. Unlike abortion, with regard to the “sexual rights” issue, these countries know that they cannot win in the face of unyielding opposition from the African and Arab Member States. Thus, in the final stages of the SDG negotiations, Kenya and Ireland removed the reference to family in its entirety—a testament to the current state of the fight over the family at the UN. The pressure on this issue is mounting in a fashion similar to the abortion fight, but, so far, the political will to block the “sexual rights” agenda has been unwavering.

“Reproductive Rights” are a Veiled Effort at Population Control

Abortion activists have claimed the SDGs as a win for their cause; however, they have not obtained the much-coveted status of “human right” for abortion, and obtaining such status is by no means imminent. Something does not gain the force of international law simply because some people think it should be law. As long as there is no treaty law on abortion and countries continue to object to this agenda, international law will favor the safeguarding of human life.

As a result of Target 5.6, countries could be forced to report on the extent to which they ensure access to abortion as a development criterion, but, in the end, pro-life Member States remain in a position to protect their sovereign authority on this crucial issue. The reality is that, although abortion has been elevated to an unprecedented level as a result of its inclusion in the SDGs, the official UN policy on abortion has not shifted. The UN system continues to advance abortion at every possible juncture, but its efforts remain restricted by country laws.

Although it is no longer fashionable to suggest that countries should be forcibly limiting their populations, the UN continues to respond to the challenges of development as it has long done: opting for fewer people, rather than less poverty. The SDGs process has made clear that although the UN has moved away from the overt promotion of population control, the inclusion of “reproductive rights” is a veiled homage to this age-old agenda.

The power of the UN is immense, and countries must fortify themselves if they are to withstand the surge of pressure that will spring forth from the SDGs, especially as the “indicators” and other mechanisms surrounding the implementation of the Agenda are worked out in the coming months. It is imperative now more than ever that countries stand by their sovereign laws that protect life and family and focus on the much-needed positive aspects of the SDGs—which, fortunately, constitute the majority of the agenda.

Although the inclusion of “reproductive rights” is a serious setback, it does not tarnish the entire agenda. The tremendous importance of the SDGs for poverty eradication cannot be ignored. The UN must be held accountable to its legitimate development objectives, which are urgent for so much of the world.
Elyssa Koren is UN Counsel for ADF International, working with UN delegates to refine outcome documents to promote human dignity.

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Read more: www.thepublicdiscourse.com

Orwell at high table at Trinity was very much a fish out of water. But it may, in the light of later events, be relevant that MI5 and MI6...


George Orwell’s master – and spymaster?


by JOHN SUTHERLAND


Old school ties, Cambridge Apostles and the man who taught the young Eric Blair at Eton


Every belated release of official documentation about the “Cambridge Spies” throws up more fog than illumination. The latest batch, in October 2015, was no exception. But, tantalizingly glimpsable in the murk may be the wholly unexpected figure of George Orwell. If one wants to follow the trail one has – as Julian Mitchell does inAnother Country, his play about the Cambridge Spies – to return to their schooldays.

The five years, 1917–22, he spent at Eton are one of the mysteries of Eric Blair / George Orwell’s life. A “Colleger” (his family could not otherwise have paid for his education there), he was primed to fly high at the school. He flew just about as low as an Etonian scholar could. He resolutely “slacked”. It was the first of his many non serviams, and one of the stranger. In the final school examinations for his year, Eric Blair came 137th out of 168. The shame was such that Andrew Gow, his longest-serving tutor, told the boy’s father, when he came to enquire what should be done with Eric, that it would be a “disgrace” to Eton even to allow him to apply to Oxford or Cambridge. Lesser institutions (say London University, or Manchester) were unthinkable. Where higher education was concerned Gow might as well have worn a black cap.

It’s preposterous on the face of it to have suggested that an Eton scholar, by no means at the bottom of the class, could not, with a month or two’s cramming, have won an Oxbridge scholarship. Eric Blair was one of the cleverest boys in England. Why did Gow deliver this death sentence? Gow would reappear tangentially in the known narrative of Blair / Orwell’s life – always tantalizingly, suggesting there was more to the relationship than meets the eye. One glimpses sinister networks: but, if one tries to grasp them, they melt like cobwebs before a candle.

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What does it mean that we have entirely lost the use of this once powerful word in anything resembling its former sense?


Signifiers
Disinterested

by Wilfred M. McClay

I rise to embrace that most unpopular of causes: linguistic prescriptivism. Unpopular in every sense, for it asserts that the vox populi should not be the ultimate authority to which every knee should bow and every tongue confess in matters of diction and grammar. Instead, it takes the unfashionable view that standards of usage exist, and exist to be observed and enforced, not merely for propriety’s sake but for the sake of elegance, precision, and clarity. Stubborn blue-nosed grammarian types, such as your average heroic copyeditor, rise each morning, put on their armor, buckle their scabbards, and sally forth into a relentless and often losing battle to defend the ramparts of civilization, policing the distinction between that and which, or between and among, orshall and will, and a great many other such problem spots. They are always busy, for the legions of mischief are almost as extensive as language itself. The ever-proliferating confusions related to pronoun gender and number—“If a criminal is sufficiently versatile, can they do the work of two?”—are almost as bewildering as the general societal confusion they signify. Which of course is just what language is supposed to do, in the view of the anti-prescriptivists: Language is to be a mirror rather than a lamp, to invoke M.H. Abrams’s classic distinction between literature that merely reflects the world and literature that seeks to illuminate it. Language in this understanding is life’s obedient servant rather than its guide and preceptor.

Certainly there is truth in this. It would be absurd, not to say futile, to argue that languages and words should never change. But there is also a great deal to be said for the idea of language as a lamp, an instrument for the promulgation of ideas and ideals, one that does not merely take its bearings from the things it seeks to illuminate, but in fact reverses that set of relations, and brings its light to bear on a world that badly needs its guidance. Old words in old books convey meanings that we are often much the poorer for having lost, and much the richer for having worked to recover. When the language of the Bible or the prayer books is revised to be brought into conformity with present-day usage, what is lost is not easily expressed, since it was precisely the discarded older words that were needed to express it. When the Episcopal Church revised the Book of Common Prayer in 1979, a portion of the wording of the liturgy was changed from “It is very meet, right, and our bounden duty [to give thanks to God]” to the saccharine and upbeat “It is right, and a good and joyful thing.” This change did far more than make the wording more familiar, if unduly prosaic. By eliminating unfamiliar words that one might have to struggle to understand, it closed off access to unfamiliar meanings that one might need to struggle to appropriate. For instance, what does it mean to have a “bounden duty” to something larger than oneself—and when and why did it cease to be “meet” to acknowledge that duty?

So it is often true that translation is betrayal, and no less so when the translation takes place within the same language, because words are so rarely interchangeable. In addition, a word may remain superficially unchanged but manage, over time, to lose its meaning, like the salt that loses its savor. My favorite example of this, one that drives me to distraction, is the almost complete loss to our discourse of the word disinterested, which is now generally used to mean “uninterested,” even by highly educated and fluent individuals. To point out that this is an error in usage is to draw anti-prescriptivist fire and scorn, and mark oneself as a petty and pedantic twit.

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Read more: www.iasc-culture.org



War and Peace is probably known less for its storytelling and more for its ideas and epilogues. It’s especially notorious for its epilogues.


The Zen of Tolstoy - How to Read 'War and Peace'


by Christoper Bram


"Above him was nothing, nothing but the sky—the lofty sky, not a clear sky, but infinitely lofty, with grey clouds sweeping gently across. “It’s so quiet, peaceful and solemn, not like me rushing about,” thought Prince Andrey, “not like us, all that yelling and scrapping...those clouds are different, creeping across that lofty, infinite sky. How can it be that I’ve never seen that lofty sky before? Oh how happy I am to have found it at last. Yes, it’s all vanity, it’s all an illusion, everything except that infinite sky.”


War and Peace is often called the greatest novel ever written, which might be true, but it’s like sticking a “Kick me” sign on the book. Readers can’t help wanting to take issue with the novel, even those who haven’t read it. It’s a rare year when a bestselling writer doesn’t gripe about Leo Tolstoy’s masterpiece being too bulky or digressive or dull or cerebral or just plain long. Henry James famously called it a “loose, baggy, monster,” but he also thought its title was Peace and War. You can’t help wondering how much of the book he actually read.

A new BBC adaptation of the novel starring Paul Dano, Lily James, and Gillian Anderson was broadcast in January and February, occasioning new discussions of the book, including some by folks who know it only by hearsay. I’ve now read War and Peace three and a half times. (The half was back in college: I didn’t finish but it was an intense, memorable encounter.) I last reread it a year ago and made notes. What follows are a few observations to counteract the rumors and misconceptions. Attention to the novel as a whole—especially the techniques Tolstoy used to evoke the past and capture the complicated experiences of his chief characters—reveals a different lesson about human happiness than typically suggested by those who take their bearings from his famous speculations about history. Those ideas create confusion for some readers—and perhaps did so for Tolstoy himself—but shouldn’t obscure the truths that Tolstoy shares over the course of the story he tells.

We think of War and Peace as a vast novel, but that’s only in page length—1,358 pages in the Anthony Briggs translation. It actually covers just eight years, from 1805 to 1812, with an epilogue. (Well, two epilogues, but more on that later.) I don’t understand people who feel intimidated by it, put off by the length or rumors of difficulty. The book is long, but it moves quickly and the prose isn’t nearly as complex as that of, say, Middlemarch. What adds to the novel’s size are the enormous number of characters (but no more than in a novel by Dickens or Trollope) and the fact that Tolstoy takes few shortcuts. Here and there he leaps ahead in time or summarizes a few months of activity. But for the most part the book unfolds in day-to-day routines, producing the illusion of real life in real time. He doesn’t overdo the period details. He locates events in the past with gentle reminders, such as his observation that this generation spoke French or a mention of stockings and knee britches or his quoting of bad jokes told by society people. (Nothing dates like a bad joke.) He includes plot devices and dramatic scenes from an earlier age of romantic fiction—a deathbed struggle over a will, a duel with pistols, the attempted abduction of a young girl at night—but recounts them in the matter-of-fact “modern” language of the rest of the book.

It is a historical novel, which people often forget. The action feels so immediate and natural that many readers assume Tolstoy was writing about his own time. But the book was published in 1868 and was about his parents’ generation. Fictional versions of his father and mother actually appear—Nikolay Rostov and Marya Bolkonsky. Their presence was a private ladder that enabled the author to climb down into time.

War and Peace is much easier to summarize than one might think: it’s not a densely plotted novel. At the center are two friends: handsome, melancholy Prince Andrey Bolkonsky, and fat, bumbling, bespectacled Count Pierre Bezuhkov. They express two different attitudes toward life: a stern masculine distrust of the world and a child-like, sometimes buffoonish openness to it. Their experiences form two parallel narratives that run through the entire novel. Andrey serves in the military in the Austerlitz campaign against Napoleon. Pierre remains in Russia, where he inherits great wealth and ends up in a bad marriage. There’s a third narrative about the Rostov family, a happy, careless pack of aristocrats that includes a young officer, Nikolay, and his lovely, lively, little sister, Natasha. Over the course of the novel Natasha grows from an eager child of twelve to a serious woman of twenty. Andrey and Pierre both fall in love with her.

The two men define the book so strongly that it’s a surprise to realize afterwards that we see them together only three times. They meet at the party scene that opens the novel. Later between the wars they meet in the country and compare their hopes and disillusion. Pierre, who has recently become a Freemason, argues that one must live for other people. Andrey counters that people can live only for themselves. They have one last meeting on the eve of Borodino, but all Andrey can talk about is military strategy.

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https://youtu.be/W4EcRSoOG_w?list=PLAC766DFF7B41C2F3

https://www.youtube.com/playlist?list=PLAC766DFF7B41C2F3



What are the things you should do if you want to kill vocations to the priesthood ...


WHY WE ARE LOSING MEN AND VOCATIONS



by Fr Richard Heilman


“The Church becomes very feminized. Women are wonderful, of course. They respond very naturally to the invitation to be active in the Church. Apart from the priest, the sanctuary has become full of women. The activities in the parish and even the liturgy have been influenced by women and have become so feminine in many places that men do not want to get involved. Men are often reluctant to become active in the Church. The feminized environment and the lack of the Church’s effort to engage men has led many men to simply opt out.” -Raymond Cardinal Burke

In an article by Anthony Esolen, “How to Kill Vocations,” over at Crisis Magazine, Esolen takes an in depth look at this feminization phenomenon within our Church. (You can read the whole thing over there) …

I sometimes wonder whether we Catholics actually want vocations to the priesthood. It’s reasonable to judge people’s intentions by their habitual actions … In fact, if my actions not only continue to fail me, but begin to hurt many others also, and I still persist, that reasonable observer may attribute to me more than incompetence or indifference. He may conclude that I really want the bad result; I am glad of it.

Our summer diocese, serving more than one hundred thousand Catholics, has no seminarians. I mean that literally: not one. They have ordained two men in the last ten years, one of whom has left the priesthood to get married. Churches are closing everywhere. The stalwart priest who is our pastor has had to say Mass for five churches scattered over twenty miles. The farther-flung diocese of Lincoln, Nebraska, serving not quite one hundred thousand Catholics, has forty eight seminarians, at least two priests in every parish, no churches being shut down, and plenty of schools. The obvious question is, “Why doesn’t everyone try at least a few of the things they do in Lincoln?” Or, more properly put, “Why doesn’t everyone stop doing nine or ten of the things they never have done in Lincoln?”

Professional envy explains some of the resistance. Stubbornness explains some more. Timidity and worldly political commitments might also play a part. But I have begun to wonder whether some of our leaders are animated by a death-wish for a Church in which they no longer really believe. Here, then, from what I have observed in the failing diocese—and we are in an excellent position to observe—are the things you should do if you want to kill vocations to the priesthood. 

I will enumerate them in several categories:

  • DILUTE THE FAITH
Fighters want something to fight for. Make sure there is nothing to fight for. Do not preach the full doctrine of the Church. Never speak about the terrible sins of our age. Be more sensitive about offending a couple of the people who still show up for Mass, than about offending God. Cut the sixth commandment out of the ten. ......
  • TURN THE SACRAMENT INTO SNACK TIME
Get rid of any remaining altar rails. Make sure that everybody takes the Sacrament into his hands, like a fortune cookie. Tell the people to stand afterwards. Go as far as you can to prevent people from kneeling during Mass. Make it as difficult as possible for people to receive the sacrament of confession. .....
  • STRIP THE ALTARS
Are there paintings in your church? Cover them with whitewash, or take them down. Is there an old high altar in the back of the sanctuary? Chop it up and use it for fuel. Better still, tear down two or three old churches and build a new one in the shape of a gymnasium. ....
  • BE EFFEMINATE
Get rid of every single hymn that has anything to do with Christian soldiership. Castrate the rest of the hymns. Or, better, favor hymns that make Jesus into a kind of safe sweet Boyfriend, with whom you can make out on the couch now and in heaven later. ....