Pythagorean Dribble Glasses

Posted on July 9, 2017 by Brian H. Gill

The diagram shows how a Pythagorean cup works. It’s a thinking person’s dribble glass, sort of. The cup, pan, and ladle in the photo is a yuza no ki. Both are gadgets used for teaching moderation.

The yuza no ki is in the Ashikaga District, 足利郡, in the Tochigi Prefecture. It hasn’t been since around 1896. Ashiga District, that is. Not officially.

The cup might be.

Again, it’s a learning tool. Empty, it’s tilted. Pour a little water in, and it goes upright. Pour in more, and it tilts again.

Pythagoras of Samos lived about 25 centuries back. Scholars seem to accept the idea that Pythagoras was a real person, although stories about him don’t add up any better than those about Homer. (July 7, 2017)

Pythagoras generally gets credit for showing how the Pythagorean theorem works. Or maybe it was someone in Mesopotamia, India, or China.

The Pythagorean theorem says the square of the hypotenuse equals the sum of the squares of the other two sides of a right triangle. Tweak it a bit, and it’ll describe similar relations in non-Euclidean space and n-dimensional solids.

Pythagorean Cups

Non-Euclidean geometry may have given H. P. Lovecraft fits, or not, and that’s another topic.

Depending on who’s talking, Pythagoras invented the Pythagorean cup as a practical joke, or to teach moderation.

I don’t see why he couldn’t have had both in mind, which reminds me of St. Philip Neri, and that’s yet another topic.

Apparently Hero of Alexandria used Pythagorean cups in his robotic systems.

That’s probably a reference to Heron’s fountain. Heron is another version of Hero’s name, yet again another topic.

Let’s try this again.

A Pythagorean cup is a dribble glass. It’s a cup with a column in the middle. The column is hollow, with a little pipe inside, and a hole near its base.

The cup works fine, as long as you don’t fill it past the top of the inside pipe. If you do, Pascal’s principle of communicating vessels kicks in, and the cup’s contents pour out the bottom.

Soren Sorensen Adams (re-)invented the dribble glass. His other contributions to Western civilization include the snake nut can and joy buzzer.

Pascal’s principle of communicating vessels is also called Pascal’s law. Pascal’s rule about binomial coefficients is something else. You probably don’t need, and may not want, to memorize all that stuff.

Blaise Pascal didn’t draft Pascal’s law the way Robert A. Taft and Fred A. Hartley, Jr., sponsored the Taft-Hartley Act. That’s — you guessed it, more topics. (March 24, 2017)

Now, finally, here’s the point of this post.

Moderation is a good idea.

“3 There is nothing better for man than to eat and drink and provide himself with good things by his labors. Even this, I realized, is from the hand of God.
“For who can eat or drink apart from him?”
(Eccelsiastes 2:24–25)

Enjoying Life: Within Reason

If that doesn’t sound “Biblical,” I’m not surprised.

Many of America’s assumptions and attitudes about faith tend toward the “Sinners in the Hands of an Angry God” style. The ones I run into, at any rate.

I’ve talked about Jonathan Edwards and Mark Twain before. Also Hippocrates and health. (May 12, 2017; March 5, 2017)

Temperance, the Catholic version, isn’t steadfastly refusing to enjoy life. “Blessed are the miserable, for they shall spread misery” is not in the Beatitudes. (July 10, 2016)

God creates a good world. Enjoying what’s here, within reason, is a good idea. The trick is remembering that ‘I want it’ doesn’t always mean ‘I should have it.’ We should think before acting. (Genesis 1:31; Catechism of the Catholic Church, 1762–1770, 1809)

Not-entirely-unrelated posts:

Posted in Being Catholic | Tagged , , , | 1 Comment

Misusing Opioids

Posted on July 7, 2017 by Brian H. Gill

AP photo via BBC News, used w/o permission“Crisis” or not, opioid overdose is a problem. A lethal one, sometimes.

We’ve used one opioid, opium, for millennia. Others have been developed during my lifetime. They’re all useful: and dangerous if misused.

An “opioid crisis” has been news for a few years now.

But folks have been using — and misusing — drugs for a long time. About two centuries back, nitrous oxide, “laughing gas,” was a party drug before being used as an anesthetic.

“Laughing Gas”


(From Wellcome Library, London, used w/o permission.)
(Inhaling nitrous oxide, 1807.)

There’s always a little nitrous oxide1 (N2O) in Earth’s atmosphere. About a third of it comes from human activity these days.

I’m not sure why I’ve read about the dangers of humanity’s nitrogen dioxide (NO2) pollution — but not the nitrous oxide we’re producing.

My guess is that someone figures nitrogen dioxide is more dangerous than nitrous oxide. Maybe part of the reason is where the gasses come from.

Some nitrogen dioxide comes from bacteria, volcanoes, and lightning. Some nitrous oxide comes from fertilizer and other organic sources. That might make it seem ‘greener.’

On the other hand, nitrous oxide is a greenhouse gas, the fourth most common. The top three are water vapor, carbon dioxide, and methane. Now that I think of it, methane comes from manure, rice fields, and assorted other ‘green’ sources.2

Anyway, Joseph Priestley synthesized the first phlogisticated nitrous air, his name for nitrous oxide, in 1772. I’ve talked about him, and phlogiston, before. (March 24, 2017)

Thomas Beddoes called nitrous oxide “factitious airs.” He and James Watt developed a machine for making the stuff. They published “Considerations on the Medical Use and on the Production of Factitious Airs” in 1794.

Thomas Beddoes figured tuberculosis and other lung diseases could be treated by inhalation of “factitious airs.” He also developed a “breathing apparatus” that let folks inhale substantial quantities of nitrous oxide.

Nitrous oxide won’t cure tuberculosis, but it makes a dandy anesthetic. It’s called “laughing gas,” since the stuff also makes folks feel really good.

Davy’s Dandy Hangover Cure


(From Wellcome Library, London, used w/o permission.)
(A cartoon from the early 19th century: another reason I don’t miss ‘the good old days.’)

Doctors knew about nitrous oxide’s painkilling properties; or should have, since Humphry Davy had noticed its anesthetic effect while working at the Pneumatic Institution.

He’d published his research in “Researches, chemical and philosophical-chiefly concerning nitrous oxide or dephlogisticated nitrous air, and its respiration.” That was in 1800. But doctors didn’t start using it as an anesthetic for decades.

Meanwhile, folks in the British upper crust were having a blast, using it as a recreational drug. Davy used nitrous oxide as a hangover cure, and became addicted to it.

Avoiding pain makes sense, usually. I’d be concerned about anyone who enjoys it.

Feeling pain is no great virtue, by itself. And there isn’t anything wrong with using painkillers. Within reason. (Catechism of the Catholic Church, 1431, 2279)

The perennial popularity of sickly Saints notwithstanding, there’s nothing particularly virtuous in being ill, either. Or being healthy, for that matter. And that’s another topic, for another post.

Health is a gift from God. Getting and staying healthy is a good idea. Again, within reason. (Catechism, 2288, 2289)

Misusing drugs is not good for my health. It’s also a bad idea. A very bad idea. (Catechism, 2291)

Coleridge and Laudanum

Not all ‘artistic’ folks are physically weak and a bit odd. But Samuel Taylor Coleridge fit that stereotype. He’s the poet who wrote “Kubla Kahn.”

Childhood illnesses left him with chronic ill health. He may have experienced bipolar disorder, but folks didn’t know about that at the time. He got married because 19th century society expected that sort of thing.

He and a friend started planning a pantisocracy in Pennsylvania.

It would have been one of the many 19th century utopian communities. What most of them had in common was the idea that communal living was a good idea.

Coleridge’s pantisocracy didn’t work out, and neither did his marriage. He also learned that laudanum wasn’t as risk-free as folks apparently assumed.

Laudanum is a tincture of opium. Coleridge said that he started using it to deal with chronic swelling in his knees. I figure that makes sense.3

We’ve learned quite a bit since then.

1. “Opioid Crisis”


(From AP, via BBC News, used w/o permission.)

“Opioid crisis: The letter that started it all”
BBC News (June 3, 2017)

“Canadian researchers have traced the origins of the opioid crisis to one letter published almost 40 years ago.

“The letter, which said opioids were not addictive, was published in the New England Journal of Medicine (NEJM) in 1980.

“Dr David Juurlink says the journal’s prestige helped fuel the misguided belief that opioids were safe.

“His research found that the letter was cited more than 600 times, usually to argue that opioids were not addictive.

“On Wednesday, the NEJM published Dr Juurlink’s rebuttal to the 1980 letter, along with his team’s analysis of the number of times the letter was cited by other researchers….”

I’m not sure that a single letter, no matter how influential, is the only factor in what looks like a massive lapse in judgment. I’d like to think that medical research involves more than reading one journal.

“Opioid” is a newish term, and includes opiates, drugs that come from opium, and synthetic drugs that are chemically similar to the stuff. We’ve known about, and used, opium for millennia. Some opioids are quite new.

As I said before, they’re useful — or we can misuse them. Whether they’re ‘good’ or ‘bad’ for us is our decision.

Western academics say that knowledge of opium goes back to about 1500 BC. That’s when someone wrote about it. That bit of writing’s been preserved, so it’s evidence that opium was known at the time.

Fair enough. My academic training was in the Western tradition. I understand the value of written records.

I also think Indian scholars are probably right. Some of them say that oral traditions passed along for millennia were finally written down about 3,500 years back.

Oral Traditions

There’s a similar debate about whether or not Homer really existed. Oral traditions often describe him as a blind Ionian bard.

They don’t add up to a coherent narrative, and probably aren’t ‘accurate’ in the contemporary Western sense.

That’s not proof that Homer didn’t exist.

I figure it’s probably a situation like John Henry in my country’s traditions. Tales of his successful, but fatal, effort to out-perform a steam drill don’t all add up.

A scholar who found a reliable eyewitness thinks the story is, essentially, correct. Another scholar said that can’t be so, since the railroad records for that particular tunnel don’t mention a contest that ended in death.

I’m nearly half-Irish, which helps me believe the oral tradition. Or at least take it seriously. It’s not that we’re gullible or stupid, any more than most folks.

But some of my forebears were near the low end of society’s ladder, not that many generations back. It’s a good place to gain appreciation of distinctions between official records and reality. And that’s yet another topic.

Poppies

We think Papaver somniferum, the opium poppy, is native to lands around the eastern Mediterranean.

We’re not sure, though. Folks were growing it long before we made written records.

Since humans travel, a lot, and trade with others who also travel, stuff gets spread around pretty fast.

By the time we developed writing, we’d learned that poppy seeds are edible. We’d also found medicinal and other uses for the plants.

Latex from opium poppies is about 12% morphine. It’s an effective painkiller.

It’s also addictive and will, in large enough doses, kill a person.4 Nothing unusual about that. Folks have died from drinking too much water. That doesn’t make water, or morphine, bad. It’s another example of why we’re better off if we use our brains.

Folks with different cultures have used opium as a painkiller, in religious practices, and simply for fun.

Partly because I grew up in the 1960s, I don’t recoil in self-righteous horror from drugs I haven’t used. But my background also gives me a lively appreciation for how dangerous such things can be:

2. Prescribed, But Abused


(From Getty Images, via BBC News, used w/o permission.)
(“Abuse of prescription medications such as oxycontin is fuelling a rise in overdoses”
(BBC News))

“Drug overdose deaths in the US reach record levels”
(December 18, 2015)

“More than 47,000 Americans died from drug overdoses in 2014 – the most ever recorded in one year, US officials say.

“The Centers for Disease Control and Prevention (CDC) released a report on Friday that showed overdose deaths jumped 7% from just one year earlier….”

This is year-before-last year’s news. I’d like to say that it was just that one year; or that it wasn’t a real problem.

But I can’t. More accurately, I must not. Embracing truth, all truth, is part of my faith. (Catechism, 142–150)

Since I think truth is important, and I’ve been seeing ‘drug overdose’ and ‘opioid epidemic’ in the news, I figured a little research was in order.5

The mortality rate for humans is 100%, no matter what we do. Like someone said, ‘nobody gets out of life alive.’

What kills us varies from one person to another. The Centers for Disease Control says that more Americans die from cardiovascular disease than anything else. That’s followed by assorted diseases, accidents, and suicide.

Death by overdose doesn’t even make the top ten.6

But drug abuse makes some diseases worse, or more likely. I figure it’s involved in quite a few non-overdose deaths. Even when it’s not fatal, I don’t think it makes life better.

3. Dead Counselors


(From Chester County District Attorney, via BBC News, used w/o permission.)
(“Drug paraphernalia was found on a desk in one of the drug counsellors’ bedrooms”
(BBC News)

“Addiction counsellors OD at Pennsylvania drug centre”
(May 25, 2017)

“Two drug counsellors at a US addiction centre have died after overdosing.

“The two live-in mentors were discovered unresponsive at the facility in south-eastern Pennsylvania on Monday.

“Six male recovering addicts who live at the facility discovered the unidentified pair in separate rooms.

“Paramedics pronounced both counsellors dead at the scene, despite residents administering a naloxone injection, which can reverse an overdose if administered immediately….”

Early tests showed heroin and fentanyl in the dead counselors’ bodies. American law lets doctors prescribe fentanyl as a painkiller, but not heroin.

That doesn’t make fentanyl “good” and heroin “evil.” All it means is that American legislators decided fentanyl is okay, but heroin isn’t.

If enough voters get worked up over fentanyl, politicos may outlaw it. Or not, if enough other voters get worked up over keeping the painkiller legal.

I figure fentanyl, heroin, opium, or pretty much anything else, can be used to help — or hurt — folks. How we use materials is up to us. (February 10, 2017)

Realities

There’s plenty of blame to go around.

The two dead counselors should have known better. In a sense, they decided to shorten their lives.

That’s assuming that these were accidental deaths, and there’s no indication otherwise.

I don’t see a point in heaping abuse on them, though. It won’t help them, and I have no idea what led them to this point.

I doubt their motive was putting their health and lives at risk.

Besides, I’m pretty sure that denouncing ‘those sinners’ makes about as much sense as pretending that bad behavior is okay. (June 18, 2017; July 10, 2016)

The odds are pretty good that this isn’t a case of death by prescribed medication. Not entirely. Small bags of heroin bags marked “Superman” and “Danger/Skull & Crossbones” were near the bodies.

I have no idea why the counselors took those drugs. It’s possible that the stress of dealing with recovering addicts became more than they could stand.

That doesn’t mean I blame the recovering addicts.

If stress contributed to these deaths, taking unauthorized painkillers to deal with it is still a bad idea. It would, though, most likely reduce the guilt of the dead counselors.

But ‘I couldn’t help it’ isn’t a good excuse. We’ve got brains, and free will. We’re responsible for our choices. And we’re affected by psychological and social factors which may be out of our control. (Catechism, 1730–1738, particularly 1735)

Good Health: Within Reason

I haven’t abused illegal drugs. But I have had opportunities to experience something like the physical stress recovering addicts deal with.

I am an addict myself. In a sense. That definitely needs clarification.

About 11 years ago I learned that I had been experiencing clinical depression, major depressive disorder. I’m pretty sure it started when I was 12.

That diagnosis explained a great deal of what I’d been going through over the roughly 43 years leading up to the diagnosis.

The knowledge didn’t sort out my neurochemical glitches, but did make treatment possible. There was just one problem.

The antidepressant which was my best option is addictive.

More precisely, once I started taking it, I would either keep taking it at regular intervals; or experience “discontinuation syndrome.”

That’s a technical term for a phenomenon which is nearly indistinguishable from drug withdrawal.7 I’ve gone through it a few times, while learning that relying on mail deliveries and a bureaucracy is not prudent.

I do not ever want to experience that again. It is very unpleasant.

I don’t think anyone’s ‘to blame.’ The antidepressant is a controlled substance, so the prescription must be re-authorized for every ‘refill.’

The authorization disappeared at the healthcare center, or got lost in the mail, a few times before I started hand-delivering it.

I now drive to a nearby town each month to pick up a legally-required document. This way I can be reasonably certain that it will arrive at the pharmacy. And I get a pleasant drive as a sort of bonus.

Just to make things interesting, the stuff isn’t always available. Sometimes I wait until a shipment arrives and gets processed, and that’s yet again another topic.

On the ‘up’ side, I now have personal experience which gave me some appreciation for the struggles of folks overcoming addictions. And I can, for the first time in decades, use my brain without fighting the controls.

Good health is a gift. Clinical depression is not a healthy condition, so dealing with it makes sense. Within reason.

My faith doesn’t demand medical procedures that are “burdensome, dangerous, extraordinary, or disproportionate to the expected outcome.” (Catechism, 2278)

But taking the prescribed antidepressants isn’t particularly troublesome. I knew the risks involved, and the potential benefits. I do not regret the decision I made, 11 years ago.

More of my take on dealing with reality:

1 Nitrous oxide:

2 A not-even-close-to-complete look at greenhouse gasses, climate change, and all that:

3 Coleridge and laudanum:

4 Poppy products:

5 Some new(ish) painkillers:

6 Getting a grip about drugs and death:

7 Risks and benefits:

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Independence Day 2017

Posted on July 4, 2017 by Brian H. Gill

Today is American Independence Day. It’s also the anniversary of Alice’s Adventures in Wonderland’s inspiration, and Trois-Rivières founding day. Ashikaga Yoshiakira’s birthday, Pactum Sicardi, and whole bunch of other stuff make this day important, too.


(From Downtown Winnipeg BIZ, via BBC News, used w/o permission.)
(The “largest living maple leaf,” July 1, 2017, in Winnipeg, Canada.)

This whole year is special for folks in Canada. Canadians are celebrating their nation’s 150th anniversary with special events, including Winnipeg’s “largest living maple leaf.”

I’m mostly aware of July Fourth as my country’s Independence Day.

Patriotism Can be Cheesy

America!

Land of the free, home of the Patriotic Inflatable Drink Cooler, and — for a brief shining moment — a one-ton replica of Trumbull’s Declaration of Independence, made entirely of cheese and cooking oil.

I don’t mind the ‘commercialization’ of America’s Independence Day. Although I appreciate fine art, I also like just-for-fun kitsch like ‘patriotic’ bottles and — bow ties?

The 2008 Cheez-It sculpture was on display in New York City and Philadelphia before getting shipped back to Wisconsin. I’d tell you where you could see it now, but it’s long since been broken down and given to food pantries.

The ‘Good Old Days’ Weren’t

I like being an American, but realize that my country isn’t perfect: and never has been. On the whole, I think we’ve been getting better over the last 241 years.

I’ll admit to a bias.

I’m a Catholic, and like being allowed to live here. We’re even allowed to own property and vote. That’s a huge improvement over the ‘good old days’ in some parts.

I certainly don’t miss more recent ‘good old days’ when a disturbing fraction of red-white-and-blue-blooded Americans seemed convinced that Jesus was an American.

In fairness, I’ve never heard anyone actually say that. My guess is that even the most rabid radio preachers of my youth would, if they had calmed down a little, have realized that the Age of the Apostles did not end in 1954. (June 18, 2017)

Some folks still get their notion of patriotism confused with their religious beliefs. I think that attitude helped make “kill a commie for Christ” an anti-war slogan.

Sadly, Weege’s 1967 lithograph echoes America’s traditional anti-Catholic imagery, as well as contemporary political sentiments. I really don’t miss the ‘good old days.’1

Five Years of the Toleration Act

Maryland enjoys the distinction of being called the “birthplace of religious freedom in America.” (Wikipedia)

George Calvert founded the Province of Maryland for English Catholics.

Maryland was Calvert’s second North American colony. The first was Avalon, founded in 1621 and currently part of Newfoundland.

Calvert’s house in Avalon was the only one big enough for large groups, so both Catholics and Protestants held services there. That freaked out Erasmus Stourton, Avalon’s Anglican clergyman, with the usual results.

Maryland had troubles, too. Human nature pretty well guaranteed that. England’s 1642-1651 civil war led to Maryland’s 1644-1646 Plundering Time.

The 1649 Maryland Toleration Act, mandating religious tolerance for Trinitarian Christians, lasted until 1654. It’s the second ‘religious freedom’ law in American history. Rhode Island got the ball rolling in 1636, and that’s another topic.

Salem Witch Trials and — Psychedelic Pumpernickel???

Puritans set their “City upon a Hill” in John Winthrop’s 1628-1691 Massachusetts Bay Colony. That’s where Salem and Boston are now.

Massachusetts-bound Puritans were fleeing England in part because Charles I had married a Catholic.

They feared, not unreasonably, that their version of Henry VIII’s English church might succumb to — creeping Catholicism???

Starting around 1660, assorted English kings got interested in their North American colonies again. Maryland was reorganized as a dominion and a royal province before the American Revolution happened. Now it’s an American state with a colorful history.

Religious beliefs were a factor in the 1692-1693 Salem witch trials. But the last I heard we’re not sure exactly why those folks went nuts. One of the more imaginative ideas is that the lunacy started with a bad batch of rye bread.

The idea isn’t as crazy at it sounds. Claviceps purpurea infects rye and similar grains. It contains ergotamine. Ergotamine is a precursor of lysergic acid, which should ring a bell.

Albert Hofmann synthesized the first lysergic acid diethylamide in 1938, Timothy Leary popularized LSD three decades later, and that’s yet another topic.

The 1780 Constitution of Massachusetts guaranteed religious freedom: for some. Its declaration of rights included equality for “every denomination of Christians, demeaning themselves peaceably and as good subjects of the commonwealth.”

I’d like to think that Catholics were considered a “denomination of Christians” by then.

Patriot Dream

Being Catholic doesn’t keep me from being an American, but I don’t have to be an American to be Catholic.

I’m obliged to be a good citizen, no matter where I live.

Contributing to the good of society and taking part in public life is part of my faith. (Catechism of the Catholic Church, 1915, 2239)

Different cultures allow different kinds of participation, and that’s okay. (Catechism, 1915)

One of the issues I’m concerned about is religious freedom: which does not mean forcing everyone to agree with me. ‘Free to agree with me’ isn’t freedom.

As a Catholic, I must support religious freedom — for everybody. (Catechism, 2104–2109)

There’s more to being Catholic. But the ‘citizenship’ part boils down to loving God and my neighbor, and seeing everyone as my neighbor. (Matthew 5:43–44, 7:12, 22:36–40, Mark 12:28–31; 10:25–27, 29–37; Catechism, 1789)

Like I said, America isn’t perfect. No society in humanity’s long story has been ideal. That’s why I can’t accept the status quo.

Yearning for days of yore isn’t an option, either. Even if I could, I wouldn’t try dragging America back to some imaged ‘golden age.’ My memory is too good to imagine that nostalgia is more than an occasionally-pleasant daydream.

That leaves one direction: forward.

“…O beautiful for patriot dream
That sees beyond the years
Thine alabaster cities gleam
Undimmed by human tears!…”
(“America the Beautiful,” Katharine Lee Bates, 1911 version, via Wikipedia)

I don’t imagine that humanity’s many problems will be solved in the next century, millennium, or ten millennia from now. As I’ve said before, we’re working through an enormous backlog.

But I am sure that we make something better than what we have today.

Part of my job is helping bring a greater degree of justice and charity, and respect for “the transcendent dignity of man,” to America; and the world. (Catechism, 1928–1942, 2419–2442)

I’m just one man, living in central Minnesota. There isn’t much I can do to change the world: apart from suggesting that loving our neighbors, all our neighbors, makes sense.

I think we can, if we work with all people of good will, build a better world. I am certain that we must try.

Acting as if love matters:

1 The ‘good old days:’

Posted in Being a Citizen, Being Catholic | Tagged , , , , , , | 3 Comments

Calling Us

Posted on July 2, 2017 by Deacon L. N. Kaas

13th Sunday in Ordinary Time, 2017:

13th Sunday in Ordinary Time, 2017

By Deacon Lawrence N. Kaas July 2, 2017

What a week this has been, a Deacons Retreat at the Abbey of the Hills, resulting in thoughts, reflections, and stories to share.

The Abbey is a former Benedictine Abbey located about 30 miles west of the border in South Dakota. It’s hard to count exactly, but we had something like 40 deacons in attendance and our retreat master being Father Knoblach. I really don’t know if I’m the one that makes this declaration, but to my estimation he is absolutely brilliant. His theme for the weekend became known as old books. Besides the Bible, obviously an old book, he spoke extensively on G.K. Chesterton, C.S. Lewis, and a bit on Tolkien. I’m sure not trying to tell you that I understood everything he said, for the reality is some of that what was said was over my head. Not saying that that is bad, but a reality to the point where taking notes was difficult to almost impossible for rear you would miss something that was being said.

You can well imagine that Chesterton piqued my imagination, because he wrote the Father Brown mysteries, that I just happened to be watching on Netflix. We know full well that Chesterton didn’t write all of these mysteries, but certainly they are written in the spirit of Chesterton. I’ll share with you only two of his quotes that are quite interesting, from the works he has titled “What’s Wrong With the World,” reflecting on Christianity, he said, “the Christian ideal has not been tried or found wanting; it has been found difficult and left untried.” Another time in response to a story from the London Times posing the question, “what’s wrong with the world today?” He answered, “dear Sirs: I am” Yours, G.K. Chesterton.

A quote from C.S. Lewis, from his work entitled “Mere Christianity.” “Humility is not thinking less of yourself, but thinking of yourself less.”

And one quote from Tolkien, titled, “Fellowship of the Ring, “Many that live deserve death. And some that die deserve life. Can you give it to them? Then do not be eager to deal out death and judgment. For even the very wise cannot see all ends.” Along with many typewritten pages of articles and quotes from old books.

The only sad part of the retreat was that I was not able to get back for the hundred year celebration at St. Alexius. Proof of which is that I do not bi-locate very well yet.

Then early in the week father Greg asked me to preach this weekend and now what?

As it turns out, I’m going to tell you a story: Tuesday of this week we had an optional Memorial for St. Cyril of Alexandria, by the way we did not celebrate. Why, I do not know; because not only was he an Archbishop and Doctor of the Church, he also was the presider at the Council of Ephesus. I’ve told this story before and if you’ve heard it before please remember what Father Statz would tell us, that good music, a good play, or a good homily, or a good story is worth retelling, so here’s what happened.

There was a Bishop Nestorius of Constantinople who taught his people that Mary could not be called the mother of God because she was simply the mother of a man. This so upset some of the people that finally they petition Rome to look into this question and give them an answer. It so happened that Cyril of Alexandria presided at the council at Ephesus in 431. The single topic to be looked at was this debate on whether Mary could be called a mother of God. Three times they asked Nestorius to come and plead his case, which he refused to do. So finally the Council declared emphatically that, “Mary was to be called the mother of God because she had given to Jesus everything and anything that any mother had given to any son.” Is the way they put it! The people, then overjoyed, raised in the streets a din, with drums and pots and pans and the women rattling their tongues, proclaiming Mary is the mother of God.

The story does not end there, because they ordered Nestorius to recant his teaching and he refused to do so. As time goes on, we find him sick abed, dying as worms were eating his tongue, that tongue that dared blaspheme the Blessed Virgin Mary. Now I want to take the liberty of putting words in Jesus’ mouth, He says, “you betrayed me, you scourged me, you crowned me with thorns, and you crucified me, but you do not mean mouth my mother!” This story not only gives proof of how much Jesus loves his mother and I declare to you, without hesitation, it is also proof how much he loves every mother! Remember too, that as a little boy Jesus grew up in a society that took very seriously any boy that should abuse or slap his mother, the penalty could be stoning.

Then Thursday of this week we celebrated the feast of Saints Peter and Paul. Simon to be called Peter was a married man and a fisherman, who Jesus called, rock, on whom he would build his church. Peter was called the chief of the Apostles and from the middle of the third century onwards documents show that the Bishop of Rome was recognized as the successor of Peter.

Paul an apostle to the Gentiles was born a Roam living in Tarsus and was educated as a Pharisee. From the time of his vision of Christ on the way to arrest Christians and bring them in for punishment, he heard Jesus say to him, “why are you persecuting me”, and was struck blind. The rest of the story is found in this old book, called the Bible.

Then we come to this weekend where we are encouraged to answer the call: today’s Gospel occurs after Jesus calls each of his disciples by name, and remember now, these are ordinary people who lead commonplace lives marked by birth, growing up, married, having children, working, and finally dying – much like our own lives. Jesus called these people out of their everyday existence to a spectacular purpose: working with him to bring about the kingdom of justice, peace, and love in this world and to prepare for the next.

And calling them and Him calling us, through the baptism that Paul refers to, Jesus affords each of us a dignity, a purpose, and a value unique to our gifts and our capacities.

Some of us may be called to welcome strangers or to listen with patience and openness to the prophets in our midst, no matter how unwelcome their Message might be. Or maybe we are simply called to respond to someone’s need for a cold cup of water to offset the heat of the blazing July 2nd sun.

So, you all be Good, be Holy, preach the Gospel always and if necessary use words!

(‘Thank you’ to Deacon Kaas, for letting me post his reflection here — Brian H. Gill.)

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Still Rejoicing

Posted on July 2, 2017 by Brian H. Gill

My father reminded me of this good advice when I was in my teens: “…whatever is true, … whatever is lovely, … think about these things.” My response was something like ‘…because they won’t last.’

I wasn’t happy about saying that at the time. I still regret it.

I can’t, of course, undo what was done. And the time for telling my father “I’m sorry” has long since passed. In any case, I said “I’m sorry” too often, and that’s almost another topic.

The quote is from Philippians 4:6–9. I’ll get back to that.

Following the advice from Philippians isn’t easy for me.

But it’s been getting easier as I work though a massive backlog of bad habits. Nothing unusual there, since we’re all dealing with consequences of a bad choice described in Genesis 3:1–13.1

My inner housecleaning got a boost about 11 years ago.

That’s when my wife told me I should talk to a psychiatrist. As usual, she was right.

We knew I had problems. Now we know more about what they are.

That didn’t make them go away, but it helps me deal with them.

The most obvious problem was depression. It still is, but now I don’t have to fight the controls just to make my brain work. Antidepressants keep my body from running through neurotransmitters faster than they’re produced.

I even have moments when I feel good about who I am and what I do.

It’s a nice change of pace.

Like I said, antidepressants didn’t make my problems go away. But they make dealing with Asperger’s/ASD/whatever, plus PTSD and assorted other glitches, a whole lot easier. Let’s face it, I’m a mess.

Melancholia was being redefined as depressive reaction while I was growing up, then to depressive neurosis. Maybe it’s just as well that my condition wasn’t spotted then.

We’ve been learning a great deal about mental illness. There’s a great deal left to learn.

It’s been some time since I ran into the notion that medication and faith don’t get along. But I’ll repeat what I’ve said before: being and staying healthy is a good idea, within reason. (March 31, 2017)

If I’d spent more than four decades of my life in a different way — I wouldn’t be where I am today.

Joy, Zest, and Mud

As it is, I had an opportunity to reason my way out of suicide; and developed a knack for seeing beauty in just about anything.

Seeing a crescent moon, or noticing symmetries and order in drying mud, didn’t give me an emotional rush of wonder and delight very often. It still doesn’t.

But I learned to appreciate the beauty that’s built into this universe. It’s always available for inspection, no matter what sort of emotions I’m experiencing.

Decades later, I learned that paying attention to such things can help us find God. (Catechism of the Catholic Church, 341, 1147)

A dictionary says that joy can mean intense happiness: particularly ecstatic or exultant happiness. Ecstasy can mean intense joy or delight, getting so emotionally whipped up that rational thought and self-control are impossible.

I’ve run into folks who seem to approach faith with a zest and enthusiasm worthy of a homecoming game pep rally.

That’s okay, I suppose. But I very much prefer a faith that still works when all the light and color has drained from the world.

Emotions Happen

Experiencing emotions is part of being human. They’re not good or bad, by themselves. It’s what I decide to do with them that matters. (Catechism, 1767-1770)

Using my brain is part of being human, too: or should be. Doing what is right is easier when my emotions are in sync with my reason. But how I feel shouldn’t determine what I do. I’m expected to think. Catechism, 1777-1782)

My faith depends on what I decide to think is true: not how I’m feeling. (Catechism, 30, 142-150, 156-159, 274, 1706)

But it’s not all about cold logic. Now and then we get a glimpse of the beatific vision. The beatific vision is contemplation of God in heavenly glory. (Catechism, 163, 1028)

That’s what I’m told, at any rate. I don’t know from personal experience. My metaphorical mirror isn’t all that shiny.

“At present we see indistinctly, as in a mirror, but then face to face. At present I know partially; then I shall know fully, as I am fully known.”
(1 Corinthians 13:12)

That’s okay: since, like 2 Corinthians 5:7 says, “we walk by faith, not by sight.”

As a Catholic, I must believe that by using reason, we’re “…capable of understanding the order of things established by the Creator…;” and that “conscience is a judgment of reason … a law of the mind….” (Catechism, 1704, 1778)

It’s not blind faith, or the sort that avoids facts and reason.

Swooning Saints and Ham Sandwiches

Maybe it’s just as well that I haven’t gotten the ecstatic ‘beatific vision’ experience described in some tales of Saints like Teresa of Ávila.

Swooning Saints were a staple of some Medieval and Victorian pop literature.

The Saints are real. Some of the tales, apparently not so much.

Garrigou-Lagrange’s advice for folks getting “visions” like that makes sense to me.

Basically, they should calm down, go to the kitchen, and eat something. They’re hungry, or tired; possible both:

“…These swoons should be eliminated as much as possible; they should be resisted and the organism strengthened by more substantial food….”
(“The Three Ages of the Interior Life: Prelude of Eternal Life,” Reginald Garrigou-Lagrange (1938-1939) via Google Books)

My cure for that sort of ‘mystical experience’ would be a ham sandwich.

Again, there’s nothing wrong with emotions. Affective piety, intensely emotional devotion to some part of our Lord’s life, is important for some folks.

What gets us in trouble is letting emotions replace thinking.

Expecting the sort of mystical ecstasy Teresa of Ávila reported isn’t reasonable. Folks like her don’t come along very often. She was remarkable, even for a Saint.

Wanting happiness, within reason, makes sense. I put definitions of happiness and the beatific vision at the end of this post.2

On a related point, I’ve been learning that Christian mysticism makes sense. The real thing, that is.

I think David Torkington does a good job of discussing differences between today’s Pelagianism retread and serious mysticism.

I also recommend studying “Jesus Christ The Bearer Of The Water Of Life….” At upwards of 26,000 words, it’s not light reading. But it’s worth the effort, I think:

Trouble Happens, Anxiety is Optional

It’s been nearly a half-century since my father reminded me of this bit from Philippians:

“Rejoice in the Lord always. I shall say it again: rejoice!
“Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God.
“Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.
“Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence and if there is anything worthy of praise, think about these things.”
(Philippians 4:4, 6–8)

I don’t “feel” joyful very often, and that’s okay.

I may never have the “mountaintop experience” folks describe as being overwhelmed, ‘knocked down,’ by God’s presence. That’s also okay.

Folks have taken verses like Philippians 4:6, “have no anxiety at all…,” and run straight off the edge of reality.

Assuming that God will make my life rosy if I pray, ask for something, and say ‘thank you,’ makes no sense. Not to me. Neither does assuming that folks who have trouble must be sinners. I don’t know which, if either, of those wacky ideas is popular these days.

Christians are wounded people, living in a damaged world; just like anyone else. We’re going to have trouble. (Job 5:7; Catechism, 386-390)

The trick is not being anxious about the troubles we face.

I think looking at the big picture helps.

The Big Picture

About two thousand years back, Jesus, the Son of God, was born, lived, was tortured and finally killed on Golgotha.

For anyone else, that would have been the end.

Jesus isn’t just anyone. A few days later, our Lord stopped being dead.

If that seems unbelievable, you’ve got company. It took quite a few meetings and at least one working lunch to convince the Apostles that Jesus was — in fact — really — no kidding — not a ghost — sit-down-and-eat-a-baked-fish, alive.

“While they were still incredulous for joy and were amazed, he asked them, ‘Have you anything here to eat?’
“They gave him a piece of baked fish;
“he took it and ate it in front of them.”
(Luke 24:41–43)

“Now a week later his disciples were again inside and Thomas was with them. Jesus came, although the doors were locked, and stood in their midst and said, ‘Peace be with you.’
“Then he said to Thomas, ‘Put your finger here and see my hands, and bring your hand and put it into my side, and do not be unbelieving, but believe.'”
(John 20:26–27)

A little later our Lord gave them standing orders, told them that he’d be back, and left.

Matthew 28:18–20 is one of my favorite parts of the Bible. I also enjoy reading what happened next:

“While they were looking intently at the sky as he was going, suddenly two men dressed in white garments stood beside them.
“They said, ‘Men of Galilee, why are you standing there looking at the sky? This Jesus who has been taken up from you into heaven will return in the same way as you have seen him going into heaven.'”
(Acts 1:10–11)

Our Lord’s return has been “imminent” for about two millennia now. Jesus said we should “be prepared,” since we wouldn’t know when that will be. (Matthew 24:44; Catechism, 673, 840, 1040, 2772)

I’m okay with that.

We’ve got our hands full, helping set up the civilization of love, and passing along the best news humanity’s ever had — God loves us and wants to adopt us. All of us. (John 1:12–14, 3:17; Romans 8:14–17; 2 Peter 1:3–4; Catechism, 27-30, 52, 1825, 1996)

Posts that aren’t entirely unrelated:

1 Part of my take on being human and getting a grip:

2 Definitions:

“BEATIFIC VISION: The contemplation of God in heavenly glory, a gift of God which is a constitutive element of the happiness (or beatitude) of heaven (1028, 1720).”

“HAPPINESS: Joy and beatitude over receiving the fulfillment of our vocation as creatures: a sharing in the divine nature and the vision of God. God put us into the world to know, love, and serve him, and so come to the happiness of paradise (1720).”
(Glossary, Catechism of the Catholic Church)

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