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27 February 2016

A Note On The Trumpian Political Movement

It is evident that few Americans have studied our Founding documents, and know in depth our American political history.  My knowledge of the Founding documents is greater than my knowledge of American history.  For example, it was not until I read an article recently that I recognized the similarities between the Trump movement and the Jacksonians of the early 19th century.  That Trump is within the traditions of American nationalism and populism was evident.  In both the Jacksonian and Trumpian movements, there is a very strong sense that the national leaders, the (new) Federal government, has become elitist and distanced from the people they are supposed to serve.  And there is a strong desire to smash or limit the political powers that be by a decisive, charismatic figure who is able to get results, to “win victories,” to “make deals.”  

Leaving aside the comparison with the Jacksonian movement, just looking at Trump’s movement awakens some sense of surprise.  Part of the irony for the Trumpians is that Trump himself does not rail against big government, but most Trumpians would; Trump is not a conservative, whereas most of his supporters are; Trump himself is part of the business-political elites, whereas his followers are not; Trump says nothing about states’ rights or returning to constitutional Federalism, but many of his supporters would.  Ideologically, most Trumpians are probably closer to Cruz or even to Rubio than to Trump.  On the other hand, Senator Cruz is well-within the genuine conservative political traditions of this country, and he is both brilliant and learned.  But Trump provides something that neither Senator Cruz nor Senator Rubio presents:  a strangely charismatic political figure who is in some senses larger than usual life.  Rubio’s charge pronounced yesterday, that Trump is a “con man,” is not altogether false, and Trumpians probably know this.  Nor is the previous charge that he is a “clown,” “flamboyant,” or even “ego-maniacal,” as we hear charged.  There is truth in all of these labels.  (Note:  who but an ego-maniac would present himself or herself as the best candidate for President?  Maybe the elder Bush, but then, he felt “entitled” to hold power, did he not?)  

There is a mass movement stirring under Trump.  He has been carried on it, and he stirs it up, and feeds on it.  A sizable part of the American electorate, turned off by all politicians, has been longing for a powerful figure to smash much of the American political mess.  Along comes Trump.  The smashing effort will probably not work well, because party machines and bureaucracies, once solidified in power as ours are, do not change much at all from external forces.  Trump could effect some political changes, and surely he would set out to undo some of the worst damage inflicted by Obama, and even by Clinton-Bush-Obama.  He will try.  Again, political realities do not change easily or wholly.  How could anyone undo the enormous political and social damage inflicted by recent American regimes, especially by Bush and Obama, on the Middle East?  Especially with Russia and Iran unleashed there, how does America even carve out a sphere for responsible and prudent action?  The task has been made incredibly difficult by what our two recent administrations have done.  I cite this as an example of the enormous task of changing political realities, especially once destruction has been wrought.  Unleashing forces of destruction is much easier than bringing back order.  No one can accomplish very much in this area, although Trump intends to try.  He has promised to smash ISIS quickly, and to seek to broker peace between Israel and its neighbors—admitting that the task would be the most challenging of his life.  He is a realist, but has a noble goal towards working for peace in the Middle East.  Chances for success at this time do not seem high, given the millennial history of hatred between Israelis and Palestinians, and more recently, between millions of Muslims and the state of Israel.  

I shall offer more on the Trumpian movement later.  In sum, suffice it to note that it combines at least two major elements:  an attitude of rebellion against the powers that be, and especially against the two political parties and their failures to govern well from Washington; and a desire for genuine leadership that can accomplish good political results, such as protecting the body politic from Islamist terrorism, and from intellectual terrorism by the American quasi-Marxist Left, summed up in the phrase, “political correctness.”  It is the reaction to these forces that feeds the pro-Trump movement.  Trump garnered leadership in this movement by his independence from both party establishments; by his history of “getting deals done,” hence showing leadership; and by his utter disdain for politically correct language, time and again.  Whether one likes these positions or dislikes them is irrelevant to a political scientist who is trying to understand political reality in its complexities.  

An electoral note:  Because Trump is not an ideologue nor even a genuine conservative, but a populist and a pro-American nationalist, his appeal crosses party lines.  He will draw on support from Republicans, Democrats, independents.  That is the primary reason why he can and beat Clinton in the general election.  Her appeal is narrowly to loyal Democrats and to ideologically fixed Progressives; and she may be able to draw in some forces aligned with the Republican Establishment, which detests Trump precisely because he threatens and undermines their monopoly of power in the Republican Party.  Two of the best states in which to test the thesis of Trump’s appeal would be Pennsylvania and Michigan, states which Democrats have carried fairly handily for decades in Presidential elections.  One should also test the appeal of Clinton versus Trump in Florida, such a decisive state; a Republican must carry Florida to win the White House.  Pay attention to voter turnout in Michigan and Florida, and see how Clinton compares to Trump for the upcoming general election this November.

Primary note:  The Republican machine utterly failed to stop Trump with their chosen tool, Jeb! Bush.  Once this Bush got resoundingly defeated and withdrew from the primaries after South Carolina, the Party machine and huge big money backers quickly moved into the camp of Senator Rubio, who had already attracted some very wealthy backers and PAC money.  (Republican power brokers hate Senator Cruz, who is no Party puppet, but an independent thinker and voice, something considered dangerous to established power.)  Most of what happens in politics happens behind closed doors, so we do not know, but my guess is that clever minds like Karl Rove and other George-Jeb Bush handlers are now advising Rubio. Hence, he has come out swinging hard and low against Trump (who knows how to kick below the belt, too).  What I know is that the usual Republican Party intellectual voices we hear in mass media, such as Rove, G Will, Krauthammer, Bill Kristol, and others, utterly detest Trump. Their main problem with Trump they do not admit in public, and perhaps not to themselves: they and the Party machine cannot control Trump—neither his actions nor his mouth.  They controlled the Bushes, and now they control Rubio.  Big money and power are at work.  Trump has plenty of money of his own, and the power of the Trumpian movement behind him, to give him independence from the Republican Establishment.  

—Wm. Paul McKane
    27 Feb 2016

Lent III: The God of Moses


In the famous prologue to St. John’s Gospel (chapter 1: 1-18), we read: “The Law was given through Moses; grace and truth have come through Jesus Christ” (Jn 1:17). The verse capsulizes the attitude of the early Christians to Moses and the Law as being eclipsed by Jesus Christ, who is “the only begotten God” (Jn 1:18). Not wishing to criticize the spiritual masterpiece that is John’s Gospel, yet it seems to me that this view over-simplifies the truth. Moses is not only the one through whom Yahweh-God gave the Law; he also is the one through whom God established His covenant with His people, and the covenant is indeed God’s grace and truth to the Chosen People, Israel. The Christian claim is too extreme, and in effect denies that the Covenant and Law were themselves means of gracing God’s people with truth, and letting them experience God’s love as His people. Furthermore, the early Christians did not do justice to Moses. Why not? Moses was a competitor to Jesus in the sympathies of Jewish-Christians, and the Church too quickly brushed Moses aside, or downgraded his role in the history of God’s dealing with humanity. In light of Moses in the Hebrew Scriptures, I suggest that the role of Moses as God’s favored instrument of salvation needs to be re-discovered by Christians. 
 
Moses is the man whom God called to experience His Presence, and carry the divine reality to His people. According to the Hebrew Scriptures, this special role took a major leap forward on Mount Sinai, when God encountered Moses out of a burning bush. We hear the account today in our week-end liturgy. Be attentive, and take the words to heart. It would be going too far to say that “God revealed Himself to Moses,” if those words suggest that after the encounter, Moses “knew” God in any definitive way. God ever remains the unknown God beyond any experience, even when the divine lets itself be experienced.In biblical language, Moses was later permitted to see “the hind parts” of God, hence reserving the divine mystery as beyond human grasp or comprehension. Furthermore, after God presented Himself through His word to Moses, the man Moses became the human carrier of God to the Chosen People, Israel. Moses became the bearer of God, and not just the giver of the Law. Moses is more than a prophet, greater than Isaiah or Jeremiah; God is present in and through Moses. Because of this unique role, those Jews who experienced the living God in and through Jesus of Nazareth allowed Moses and his role to fall into relative obscurity, and over time, it became neglected by many Christians. It is time for Christianity to rediscover the unique “God-man Moses” (as he is called in the title to Psalm 90)
 
Our common Lenten reading assignment for the next week is the Book of Exodus, the heart of the Hebrew Scriptures (our Old Testament), chapters 1-6. (At the end of the page, click on "next chapter" to advance). Please pay special attention to the great thorn bush revelation, Exodus 3-4. Become aware of Moses, and the God of Moses, and how Yahweh-God intervenes to rescue His people. And take the words to heart. 
 
Please remember our common Lenten practices which I urge for all of us to do: (1) Sit in silence daily; (2) Prayerfully reading Scripture daily; (3) Attend an additional Mass weekly (and Stations of the Cross); 4) Visit our elderly or shut-ins.

20 February 2016

Lent II: Spiritual Formation and 5-Year Pastoral Plan

Remember our common Lenten practices which I urge all of us to do:
(1) Sit in silence daily;
(2) Prayerfully read assigned Scripture daily;
(3) Attend an additional Mass weekly (and Stations of the Cross);
(4) Visit our elderly or shut-ins.

Pastoral Plan.
Our Bishop and his staff have prepared a 5-year Pastoral Plan, which has been mailed to all parishioners who receive the Harvest. Please read the Pastoral Plan. I am welcoming input from parishioners for our parish plan which we must develop and submit to Bishop Michael. A small number of us will be meeting on 7 March to discuss a 5-year plan, and prepare the first year plan that I will send to the Bishop, as required. Please note: We do not need to shoot out in many directions in our 5-year plan for our three faith communities. I met with Fr. Lou, long time pastor of OL Lourdes, and he strongly recommended that we keep our plan simple. (I did not find the diocesan plan so clear and simple; it is needlessly wordy and lacks a decisive, sharp focus.) In addition to a spiritual focus at liturgies, home study, and adult faith class, I am thinking of preparing a little “kit” to send to each family. We will discuss this on 7 March.
The Diocesan 5-year plan emphasizes well-organized liturgies with solid preaching. I have attempted to do this during my 25-years of full-time work in parishes. I understand the role of the parish priest to be the care of souls, and is primarily done through preaching the Gospel of Christ, through teaching adults (some of whom then work with our children), and through meaningful celebration of liturgies. “Care of souls” can also be called “spiritual formation.” If we do not provide it, where or how do you receive it? What else in your life aims to help you develop your life in Christ and to prepare you for eternity in God? Our 5-year plan must focus on spiritual formation, the care of souls. In a secular, worldly culture such as ours, it would be easy to become derailed into non-spiritual activities in our parishes, and I have steadily resisted that path.Your spiritual formation and well-being must be my primary focus. All that we do in our liturgies needs to run in this direction. I do not find it spiritually beneficial to use the liturgy primarily for other purposes, such as “building community,” or “making our children feel included,”and so on. These are secondary goals, not primary, and must not overshadow our common task: to be nourished and nurtured in Christ. As you think about our 5-year plan, please keep this general guideline clearly in mind. 

Scriptural Readings:
I have been giving you Lenten Scriptural reading assignments, intended for all parishioners to do. Why? It is part of our task of spiritual formation. The readings are intended to help turn your mind and heart to God, and to reflect on God’s work in the world and in your life. Last week I assigned the prophet Jeremiah, chapters 1-7. Two of you mentioned doing the readings, and I appreciate your effort to respond to our invitation. This week, we will read the six remarkable “confessions” of Jeremiah, in which the prophet wrestles with God.There is really nothing else like these six laments or confessions in the entire Bible; passages in St. Paul’s letters would come closest, and we may study some of these for next week. There are the six distinct passages that Hebrew scholars have recognized as Jeremiah’s confessions. Please read them prayerfully. You may consider them as a model of prayer; note how direct and honest they are. Jeremiah does not try to “sweet talk” Yahweh, the LORD. All of these prayers are found in the book of the prophet Jeremiah. Please read and study the following: 
                               (Click here for the links to these readings)
(1) Jeremiah 11:18—12:6 (that means, chapter 11, verse 18 through chapter 12, verse 6);
(2) Jer 15:10-21 (meaning Jeremiah chapter 15, verses 10-21, inclusive);
(3) Jer 17:14-18;
(4) Jer 18:18-23;
(5) Jer 20:7-13;
(6) Jer 20:14-18 (meaning the 20th chapter of Jeremiah, verses 14 through 18, inclusive)
Why read this material? For your spiritual formation. How? You can see how the prophet Jeremiah, a true man of God, wrestled with God, questioned God, even accused God—and then repented. Jeremiah is a model for us of a human being seeking to be faithful to his calling. 

“Redeem the Time.” May you make the best of the Lenten opportunities to grow in God’s grace.

19 February 2016

On Saying Someone Is "Not a Christian"

Folks, I have had a number of requests regarding Pope Francis saying that someone is “not a Christian,” if the news reported the story accurately.

For my part, I would not place myself in a position to know if any particular person is a Christian or not, especially when the person claims that he is Christian. Remember how Pope Francis said, “Who am I to judge?” Well, that surely should apply to the claim that someone is or is not a human being in Christ.

I may call teachings unChristian, but even in churches with essentially non-Christian teachings, one probably finds some genuine Christians.

We need humility and an awareness of what we do not know: the inner heart or spirit of another person. Judge the actions, not the person.

In Christ,
Fr. Paul

13 February 2016

Lent I: Suggested Lenten Practices 2016


God’s grace is his presence in a human being, with its beneficial and maturing effects: When God visits you, He brings peace, joy, enlivening energy, self-control. Either one attends to the divine Presence and nourishes oneself in union with God, or one does not. The choice belongs to each of us, from moment to moment. In Lent, the Church keeps telling us to turn away from sin and self and to immerse ourselves in the freely given, loving presence of God. Some will respond. Each of us needs to respond more fully, more faithfully, more frequently.

To assist us in the habit of returning to the LORD, I make the following suggestions for Lenten practices (in addition to visiting elderly and shut-ins, as noted):

(1) Our Lenten practices should help us to attend to God. The one practice I hope that all will do is to sit daily in quiet for 10-30 minutes, depending on your ability to keep still. No TV, no music, just you “alone with the Alone,” in Plotinus’ apt words. You may find it useful to begin by reading Scripture for a few minutes (see below). If you cannot keep still, then try walking alone in quiet, by yourself with the LORD. If you need assistance in getting started in the practice, please ask me, and I will give some teaching on quiet meditation during our Lenten homilies. Our young members also need to develop the habit of spending time alone with God, or they will dissolve in our society as it continues to dissolve. It seems evident that many of our young people do not like being alone; hence, they do not attend to God.

(2) Second, I encourage each of us to read Scripture daily. I will make a series of recommendations for these readings. For Week I of Lent, please read the Book of Jeremiah, chapters 1-7 (once at chapter 1, click on "next chapter" for chapters 2-7). Read slowly, thoughtfully, applying the words to your heart, mind, actions, life. Scriptural reading is one of the most ancient and beneficial forms of spiritual formation in the Church. In the early centuries, Catholic Christians devoured the Scriptures and read the Church Fathers devoutly. Now, most of us spend far more time watching entertainment or sporting events than we spend reading Scripture or other spiritual writings. We are not attending to God, in whom alone we endure individually and as a people.

(3) Third, try to attend one week-day Mass each week. We offer these Masses in Belt, but additional Masses are offered in Great Falls, and perhaps in parishes to our east (Geyser, Stanford). Come as you are, “seek the face of God, and live.”

These three practices, plus visiting the elderly, I recommend for each and for all of us. As suggested by a parishioner, Matthew Kelly offers a free Lenten program to be found at DynamicCatholic.com. This program may help some of you. I tried the Advent program, and it was not to my taste, because it involves watching videos; but we are fed in different ways. If you use this program, please also spend time alone in silence.

Again, here is the program I urge on all of us:
(1) Sitting in silence daily;
(2) Prayerfully reading Scripture daily;
(3) Attend an additional Mass weekly.

Finally, I encourage each and all of us to develop the habit of visiting those suffering from illness, isolation, infirmities of old age; be especially watchful for the needs of the elderly who have experienced the death of their spouse, or of a child. Visiting can take the form of a phone call or an email, but I think that visiting in person, face-to-face, is the best medicine. Do not overstay your welcome, but make the effort to care for our seniors. I welcome suggestions from our seniors to encourage parishioners with this practice.

May you make the best of the Lenten opportunities to grow in God’s grace.

01 February 2016

This is the time of tension between dying and birth.” So writes T. S. Eliot in his well-known poem, “Ash Wednesday.” If you understand the meaning of his words, paying attention to word order, then you probably can understand much of what I say in homilies. Another line from the poem which deserves to be remembered is a prayer: "Teach us to care and not to care / Teach us to still still." Again, if you understand how to care and not to care, then I would say that you probably have some maturity and prudence. As for sitting still, I can think of no practice during Lent that is as important as "sitting still."

All of the external disciplines of Lent (such as fasting and abstinence from meat) are meaningless or of no benefit without interior discipline: love of God; charity and mercy towards every being; attentiveness to divine presence; resolve to do God’s will faithfully; self-control from passions that destroy inner peace. Making the effort, day after day, to “sit still” is the essential spiritual discipline which we will emphasize during Lent.

Sitting still may also take the form, at least some of the time, in walking quietly. In periods of sitting, it is spiritually and physically to walk with mindfulness, perhaps attending to nature’s beauty and harmony. To sit still, begin in a quiet place in your home, turning off all electronic devices, and closing one’s own mouth and that of others. (I cannot imagine sitting quietly when children are noisy or moving about, but a few of you may have learned to ignore such distractions while meditating.) The noisiest noise comes from within your own mind. You may hear thoughts and feelings and gurgling stomachs, but do not attend to them, let the noise drift down the stream of forgetfulness. Inner silence is a supreme discipline. Sitting still outwardly is a necessary step in building inner silence and peace.

A few particulars: For our ranchers, busy with calving during Lent, perhaps a few minutes can be found between demanding duties. Being mindful of what one is doing, and carrying out one’s duties without complaint, is for all of us a beneficial discipline. As for food and drink, I think that it is more beneficial to choose moderation over strict fasting; I learned the hard way. As for days of abstinence from meat: remember to avoid luxuries, such as expensive sea food. Eating a humble hamburger is more in the spirit of abstinence, as it is intended, then dining on lobster or crab legs. Use days of abstaining from meat to aim at simplicity and to remember the needy. We will hear in prayers at Mass that “Lent is a season of grace.” It can be, if we cooperate. Grace is not automatic, but always requires our free cooperation. Lent can be a season of neurosis and anxiety if we approach it legalistically.

​Savor each day, seeing it as a unique gift of God. And so it is. “Do not let the sun go down on your anger,” “live in peace with everyone, to the extent possible,” “be mindful of the poor,” and “remember your Creator and your day of death.” These are spiritual practices worth cultivating today and always.