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Archive for February, 2013

This is a great prayer initiative, just in case you haven’t seen it yet. Adopt a Cardinal.

Adopt

You go to the site, give minimal details (name, email), and then they give you a randomly generated cardinal to pray for over the next few days and weeks (I presume he is randomly generated; I’ve no reason to think they are stacking it in some strange way!).

Why bother? This is just my quick interpretation of why I got so excited! (1) Prayer is good, full stop. (2) ‘Focussed’ prayer is good; when you name things and name people; when you speak like a child and ask the Lord to help a particular person with a particular need. (3) Making a concrete commitment to pray is good, even if it’s through a computer and a website. (4) It makes you realise you are praying with the whole Body of Christ, with Christians throughout the world. (5) It makes you feel personally involved in the whole process of the forthcoming election, more connected. (6) It opens you up to the life of the Church in a completely unexpected way: my cardinal is Polycarp Pengo, Archbishop of Dar es Salaam, Tanzania. I’ve never heard of him; never been there; yet I feel profoundly linked to him already. (7) It’s fun!

And no, I don’t think it’s about praying your cardinal into the Papacy; but praying that they are blessed by the Lord at this time, and truly open to the Holy Spirit in all that they do and decide.

This is the blurb from the website:

What about you? Do you feel the same way too?

  • Are you infinitely thankful to God for having given us such a wonderful, wise and benevolent pope in Benedict XVI.?
  • Do you sincerely hope that the Church will be granted a worthy successor: a rock of faith, a leader open to the Holy Spirit, a pope prayerful and holy?
  • Do you as an important part of the Body of Christ wish to contribute through the power of your prayers so that the Holy Spirit may guide, protect and enlighten our Cardinals when they determine the next successor of St. Peter?

You now have the opportunity to actively be part of this providential endeavour by having a Cardinal assigned to you, who you will support through your prayer and intercession during the coming weeks before and during the conclave and for three days following the election.

As I type there are 83,350 people signed up.

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I’m not saying it was the best film of the year, but Ben Affleck’s Argo was way, way better than Lincoln, Life of Pi, and even Zero Dark Thirty – see my earlier post here. I haven’t seen Amour, so I can’t say whether Affleck deserved to triumph over Haneke; but he is certainly a worthy winner.

And yes, Jennifer Lawrence was much more interesting in Silver Linings Playbook than Jessica Chastain in Zero Dark Thirty, even though I would still have given Chastain the Oscar for her role in Malick’s The Tree of Life (I know, that was two years ago; I’m still haunted by it…).

Here is the Argo trailer, in case you missed it:

You can read about the full results here.

And if you are curious, see my two year old post about “How they decide the Oscar winners” here.

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There is so much information swirling around the net at the moment about Pope Benedict’s resignation and all that will follow over the next few days and weeks.

Pope Benedict XVI in Portugal by Catholic Church E&W

Just in case you haven’t seen these yet, let me recommend one or two useful links. I won’t even try to summarise the articles – you can dip in yourselves.

The Catholic Truth Society has very generously put online a pdf version of one of its booklets, Conclave: Step by Step through the Papal Interregnum, by Mgr Charles Burns. There is far more information here than you are ever going to need.

John Allen gives a quick course in ‘Conclave 101‘. Why not keep an eye on Allen’s articles and updates here. You can also sign up for NCR email alerts on the right-hand sidebar, and then select Allen’s articles in the NCR preferences.

The America website has a long Q&A entitled Papal Transition by Thomas J Reese. I’ll copy the questions here for quick links.

Before the pope dies or resigns

During the Interregnum

The Conclave

Other Questions

Do put any other good links you have seen in the comments box.

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Highclere Castle - Downton Abbey by griffinstar7

I’ve seen half an hour of Downton Abbey and absolutely nothing of Girls, so don’t think I am recommending either of them. But Anand Giridharadas has a very thoughtful piece about how they represent the shift from the socially-determined self of early 20th century Britain to the chaos of total self-determination experienced by the single women of contemporary New York.

On the surface, all they have in common is their Sunday airtime, at least in the United States. One television show is about English aristocrats, crisp, proper, well-dressed even in bed. The other is about four young women, often lost and very often unclothed, in a setting quite different from Yorkshire: Brooklyn, New York.

But “Downton Abbey” and”Girls”, both hugely popular, sometimes seem to be talking to each other. And it is a conversation of richer importance to our politics and culture than the nudity on one show and the costumes on the other might initially suggest.

On issue after issue, Americans continue to debate the limits of individual freedom — whether to abort a fetus or own a gun or sell stocks or buy drugs. And in different ways, the two television shows address the promise and limitations of the modern, Western emphasis on — even sacralization of — the individual.

“Downton” and “Girls” serve as bookends in an era defined by a growing cult of the self. “Downton” is about the flourishing of selfhood in a rigid, early-20th-century society of roles. “Girls” is about the chaos and exhaustion of selfhood in a fluid, early-21st-century society that says you can be anything but does not show you how.

This is Downton, where people still, just about, know who they are:

Set on a manor in which the hierarchy and fixedness of the country — indeed, of the Empire — are especially concentrated, “Downton” is a world where there is a way to do everything, from cleaning spoons to dressing for dinner. Status has been and still seems immovable, and servants must act at least as convinced of their inferiority as the masters are. Novelty and that great leveler, money, are reflexively suspected.

The drama is this world’s cracking under the pressure of new ideas like individualism. Thus the family driver, believing in equality and marrying for love, runs away with the family daughter; thus the men wear black tie instead of white to dinner one night; thus a new generation of servants is less servile, more willing to question.

Mary McNamara, a television critic at The Los Angeles Times, has described “Downton” as “the tale of an oppressive social and economic system that is finally being called into question.” The drama comes from watching our world slowly, inevitably defeat theirs: “the bondage of social bylaws and expectation, the fear of new technology, the desire to cling to old ways.”

This is Girls:

The daughters of the sexual revolution are depicted without much agency: Far from being conquerors, initiators, even equals, the girls of “Girls” are reactors, giving in to an ex who changes his mind, or a gay man wanting to try something, or a financier seeking a threesome that he manages to upgrade to traditionally twosome marriage.

What begins on “Downton” as a welcome questioning of age and status roles has snowballed by the “Girls” era into grave role confusion: parents who cannot teach their children how to live because they feel guilty about parenting, or want to be friends more than guides, or still dress like teenagers and call their offspring “prude.”

Nowhere is this overshooting truer than with the roles of the sexes. If “Downton” shows a world in which women are starting to claim their own sexuality, “Girls” portrays a sexual dystopia in which those women seem to have negotiated poorly: Men now reliably get what they want, while women must often content themselves with scraps, as when the character Hannah celebrates “almost” satiation in bed as the best she is likely to get…

“Girls” is about atoms that desire in vain to form molecules; about sex lives that breed more confusion than excitement; about people with the liberty to choose every day, on various dimensions, whom to be — and who grow very tired of the choosing.

And this is one of the Girls – Marnie:

I don’t know what the next year of my life is going to be like at all. I don’t know what the next week of my life is going to be like. I don’t even know what I want. Sometimes I just wish someone would tell me, like, ‘This is how you should spend your days, and this is how the rest of your life should look.’

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I was given an impossible task for the BBC News Website: to summarise the theology of Pope Benedict in 150 words; and to complete this impossible task in one hour! This is the way journalists work – brevity; deadlines; “I’d like this by yesterday please!”

Pope Benedict XVI prays in front of the image of Our Lady of Fatima after arriving to catholic Fatima shrine in central Portugal, May 12, 2010 By Catholic Church (England and Wales) Catholic Church England and Wales

Of course I failed. I took 90 minutes, and I couldn’t get it below 263 words. And all I’m aware of is how much I have failed to say…

So I’m not claiming it’s a success; but see if you can do better in the comments box.

The key to Pope Benedict’s theology is the idea of ‘connection’ or ‘continuity’.

How do you preserve the fundamental connections between faith and reason, between the past and the present, between the human and the divine? How do you avoid a rupture that would betray the Christian vision and impoverish everyday life?

His first encyclical letter surprised everyone by being a meditation on love. The joy of human love (‘eros’ or erotic love) leads us to a deeper, sacrificial love (‘agape’), that finds its true fulfilment in the love of Jesus Christ on the Cross. The human and the divine connect; they are not in opposition.

The worship of the Church, whatever new forms it takes, needs to connect with its two thousand year history. The moral values of the Church, even if they are expressed in new ways, need to be rooted in the wisdom of the Bible and the Christian tradition. And Catholic teaching, which is always developing, should never betray the sure faith that has been handed down through the centuries.

He believed in renewal and reform, but always in continuity with the past.

He called on Catholics to deepen their faith, through studying the Catechism. He encouraged the secularised West not to become trapped in a ‘dictatorship of relativism’ – where everything is allowed but nothing has any meaning.

For Pope Benedict, Christianity is a revealed religion, not something we create for ourselves. It surprises and startles us. No wonder that his last published work was about discovering the face of God in Jesus Christ, the child of Bethlehem.

You can read this in context here, which is a longer piece called “Viewpoints: Successes and failures of Benedict XVI”. (I probably don’t need to say that I don’t necessarily agree with all the other views expressed in this piece!)

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They really are tracking you. It’s not just the information that you knowingly put on the internet. It’s also the information that your friends knowingly put there; and all the other embedded information that neither you nor your friends realise is being shared. See this video (sorry about the advert…)

The simplest example, which I had no idea about, is the global positioning info that is automatically uploaded from a digital camera with some photographs. So if you are tagged by someone else on a photo, your time (to the second) at a particular location (to within three metres) is there for everyone to see. Then it just needs the analytics to bring all this data together, and work out what it says about known past behaviour and probable future behaviour. Put this together with your Tesco Club-Card and Amazon buying history and the Google analytics on your recent searches, and they know more about you than you know about yourself.

I’m not exaggerating. When did you ever really reflect on what your movements and searches and purchases say about yourself? Do you even remember what you bought or searched for last month or last year? Well Tesco and Amazon and Google and now apparently Raytheon certainly do.

Ryan Gallagher explains:

A multinational security firm has secretly developed software capable of tracking people’s movements and predicting future behaviour by mining data from social networking websites.

A video obtained by the Guardian reveals how an “extreme-scale analytics” system created by Raytheon, the world’s fifth largest defence contractor, can gather vast amounts of information about people from websites including Facebook, Twitter and Foursquare…

Using Riot it is possible to gain an entire snapshot of a person’s life – their friends, the places they visit charted on a map – in little more than a few clicks of a button.

In the video obtained by the Guardian, it is explained by Raytheon’s “principal investigator” Brian Urch that photographs users post on social networks sometimes contain latitude and longitude details – automatically embedded by smartphones within “exif header data.”

Riot pulls out this information, showing not only the photographs posted onto social networks by individuals, but also the location at which the photographs were taken…

Riot can display on a spider diagram the associations and relationships between individuals online by looking at who they have communicated with over Twitter. It can also mine data from Facebook and sift GPS location information from Foursquare, a mobile phone app used by more than 25 million people to alert friends of their whereabouts. The Foursquare data can be used to display, in graph form, the top 10 places visited by tracked individuals and the times at which they visited them.

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Personification of a Virtue by Antonio del Pollaiolo

Personification of a Virtue by Antonio del Pollaiolo

In case you missed these, here is Alain de Botton’s list of ten virtues unveiled in his Manifesto for Atheists.

1. Resilience. Keeping going even when things are looking dark.

2. Empathy. The capacity to connect imaginatively with the sufferings and unique experiences of another person.

3. Patience. We should grow calmer and more forgiving by getting more realistic about how things actually tend to go.

4. Sacrifice. We won’t ever manage to raise a family, love someone else or save the planet if we don’t keep up with the art of sacrifice.

5. Politeness. Politeness is very linked to tolerance, the capacity to live alongside people whom one will never agree with, but at the same time, can’t avoid.

6. Humour. Like anger, humour springs from disappointment, but it’s disappointment optimally channelled.

7. Self-Awareness. To know oneself is to try not to blame others for one’s troubles and moods; to have a sense of what’s going on inside oneself, and what actually belongs to the world.

8. Forgiveness. It’s recognising that living with others isn’t possible without excusing errors.

9. Hope. Pessimism isn’t necessarily deep, nor optimism shallow.

10. Confidence. Confidence isn’t arrogance, it’s based on a constant awareness of how short life is and how little we ultimately lose from risking everything.

Why these? Why now? Robert Dex explains:

De Botton, whose work includes a stint as a writer in residence at Heathrow Airport, said he came up with the idea in response to a growing sense that being virtuous had become “a strange and depressing notion”, while wickedness and evil had a “peculiar kind of glamour”.

He said: “There’s no scientific answer to being virtuous, but the key thing is to have some kind of list on which to flex our ethical muscles. It reminds us that we all need to work at being good, just as we work at anything else that really matters.”

My own response, which I sent to the Catholic Herald last week:

I like this list of virtues. It’s not exhaustive, but it’s certainly helpful. It prods you into making a sort of ‘examination of conscience’, and reminds you that there are other ways of living and relating and reacting.

There are obvious borrowings from classical philosophy, the great world religions, English manners, and the self-help books that line the shelves at WH Smiths.

Apart from the obvious absence of ‘God’, they don’t seem to have a particularly atheist spin.

If both believers and non-believers lived by these virtues, the world would be a much happier place; there would be less shouting and more laughter; relationships would be more stable, and we’d get more done in an average day. That’s surely something to celebrate!

But Francis Phillips thinks there is an implicit Pelagianism at work here:

I understand why de Botton is preoccupied with the concept of a virtuous atheist and I do not mock him; indeed I take his yearning to counter the supposedly superior claims of Christianity very seriously. It is a noble ideal and society would indeed be happier and more civilised if more irreligious people of the “Me-generation” were to reflect on his ideas. But just as that selfless quiet heroine of the Great War, Nurse Edith Cavell, realised that patriotism was not enough, so a noble and enlightened atheism, however fine its aspirations, is not enough if individuals or society are to be regenerated or renewed.

The reason, as Catholic theology teaches us, is sin, original and personal, our own and Adam’s. We are not strong enough by ourselves to be good (as opposed to “nice”) without the grace of God. Politeness and resilience – indeed kindness and niceness – are not virtues in themselves; they are attractive characteristics of some people by nature; the rest of us have to fight against being “horrid”, like the little girl with the curl in the middle of her forehead.

It is Pelagianism (and de Botton strikes me as something of a neo-Pelagian) to think we can pull ourselves up by our bootstraps and achieve virtue on our own.

Do you like them? What’s missing?

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