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December 2005

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December 2005 The Parish of St. Edmund, King and Martyr (Waterloo, Ontario) The Anglican atholic hurch of anada (A member of the "orldwide Traditional Anglican Communion) #PDATE December 7, 2005 - St. Ambrose January Schedule January 1 Sunday The Octave Day of Christmas / The Circumcision of Christ January ! Friday The Epiphany of Our Lord January & Sunday The First Sunday after the Epiphany January 13 Friday The Octave Day of the Epiphany / The Baptism of Our Lord January 15 Sunday The Second Sunday after the #$iphany January 22 Sunday The Third Sunday after the Epiphany January 25 Wednesday The Conversion of St. Paul January 29 Sunday The Fourth Sunday after the Epiphany Service Times and Location (1) 0,, Services are held in the Chapel at Luther Village on the Park - 139 Father David Bauer Drive in )aterloo. (2) On Sundays, Matins is sung at %&'&& a.m. .The Litany on the first Sunday of the month), and the Holy Eucharist is celebrated (sun2/ at %&'*& a.m. .'/ On 5eekdays - Major Holy Days - the Holy Eucharist is usually celebrated at ,'&& p.m., %&'&& a.m. on Saturday. Notes and Comments can have the feelin2s 5ithout the fact. Even when suppressed, ho5ever, the 1) Dr. (udzisze5ski continues his kno5,ed2e of guilt always produces certain examination of the cultura, slide of the objective needs, 5hich make their own demand for satisfaction irrespective of the mid-90s - The Revenge of Conscience - state of the feelin2s. These needs include the fourth of six parts - this page. confession, atonement, reconci,iation, and justification. 2) "or Robert's Ramblings - Matobo II - the second of two parts - see page 5. No5 when guilt is ackno5,ed2ed, the 2ui,ty deed can be repented so that these four '/ Bisho$ 8enry - Further betrayal of needs can be genuine,y satisfied. But the children - see page !* when the gui,ty know,ed2e is suppressed, they can only be displaced. That is 5hat 9/ Commentary on - THE INTROIT, generates the impulse to further wron2* KY0.E ELEISON, 2LO0IA ./ EXCELS.S - Takin2 the four needs one by one, ,et’s see from a book,et entitled The Ceremonial of ho5 this happens* igh Mass - see page &* The need to confess arises from 5) 0 coup,e of comments on - es!ecially transgression against 5hat we know, at those for whom our prayers are desired some ,evel, to be truth. : have already - see page &* commented on the tendency of accessories to suicide to write about their acts. Besides George De,ury, 5ho kil,ed his wife, !/ 0n informal report - # Visit to Christ we may mention Timothy #* Quil,, 5ho the King - see page -* $rescribed lethal pills for his patient, and Andre5 Solomon, who participated in the death of his mother. Solomon, for The Revenge of Conscience & I$ instance, writes in the New Yorker that "the act of speakin2 or writin2 about your If the law written on the heart can be invo,vement is, inevitably, a $,ea for repressed, then we cannot count on it to abso,ution*B Many readers 5il, remember restrain us from doin2 wron2; that much is the full-page signature advertisements obvious. : have made the more paradoxica, feminists too3 out in the early days of the claim that repressin2 it hurls us into abortion movement, te,,in2 the 5orld that further wrong* Holdin2 conscience down they had ki,,ed their own unborn children* doesn't deprive it of its force; it merely At first it seems baffling that the sacrament distorts and redirects that force. We are of confession can be inverted to serve the speakin2 of somethin2 ,ess ,ike the erosion ends of advocacy* On,y by reco2nizin2 the of an earthen dike so that it fails to hold power of suppressed conscience can this the water back, than ,ike the compression parado7 be understood. of a $owerfu, sprin2 so that it buckles to the side. The need to atone arises from the kno5,ed2e of a debt that must someho5 be 8ere is how it 5orks. Gui,t, 2ui,ty paid. One 5ould thin3 such kno5,ed2e kno5,ed2e, and guilty feelin2s are not the wou,d always lead directly to repentance, same thin2; men and 5omen can have the but the counse,ors 5hom : have kno5,ed2e without the feelin2s, and they interviewed tel, a different story. One 2 5oman learned durin2 her pregnancy that around themselves* They don't sin her husband had been unfaithfu, to her. $rivate,y; they recruit. The more ambitious 8e wanted the child, so to $unish him for among them 2o further. Refusin2 to go to betraya, she had an abortion* The trauma the mountain, they require the mountain to of ki,,in2 was even greater than the trauma come to them: society must be transformed of his treachery, because this time she was so that it no lon2er stands in awfu, to blame. What was her responseF She judgment* So it is that they change the aborted the next child, too; in her 5ords, B: laws, infi,trate the schoo,s, and create wanted to be able to hate myself more for intrusive social-5elfare bureaucracies. 5hat : did to the first baby." By tryin2 to atone 5ithout repentin2, she was driven to Fina,,y 5e come to the need for repeat the sin. justification, 5hich requires more detailed The need for reconci,iation arises from the attention* Jnhoo3ed from justice, fact that 2ui,t cuts us off from =od and justification becomes rationa,ization, 5hich man. Without repentance, intimacy must is a more dangerous game than it seems. be simulated precise,y by sharing with The problem is that the ordinances written others in the guilty act. Leo Tolstoy knew on the heart all han2 together. They this* In Anna Karenina there comes a time depend on each other in such a way that 5hen the ,overs' mutua, guiltiness is their we cannot suppress one except by only remainin2 bond. (ut the $henomenon rearrangin2 al, the others. 0 few cases 5il, is hardly restricted to cases of marital be sufficient to sho5 how this happens. infide,ity* 0ndrew Solomon says that he, his brothers, and his father are united by Consider se7ua, promiscuity* The officia, the "weird legacy" of their implication in his line is that modern peop,e don't take sex mother's death, and quotes a nurse 5ho outside marriage serious,y any lon2er; mere participated in her own mother's death as moral realists say this is because 5e no te,,in2 him, B: kno5 some peo$,e 5il, have lon2er realize the wron2 of it. : maintain trouble with my sayin2 this but it was the that 5e do 3no5 it is wrong but $retend most intimate time :'ve ever had with that 5e don't. Of course one must be anyone.B Herbert 8endin comments in a carefu, to distin2uish between the core boo3 on the Dutch affair with euthanasia, laws of sex, the ones we can't not know, "The feelin2 that participation in death and the derived ones, 5hich 5e can not permits an intimacy that they are otherwise kno5* For example, thou2h true and unable to achieve permeates euthanasia reasonable, the superiority of monogamous stories and draws patients and doctors to to $olygamous marriage is $robably not euthanasia." 0nd no wonder. Violation of part of the core. On the other hand, no a basic human bond is so terrible that the human society has ever held that the burdened conscience must instantly sexual powers may be exercised by anyone establish an abnorma, one to compensate; with anyone, and the reco2nized norm is a the very gravity of the transgression invests durable and cultural,y $rotected covenant the new bond with a sense of profound between man and 5oman with the significance* Naturally some wi,, find it intention of procreation. Casua, shack-ups attractive. and one-night stands don't qualify. The reconci,iation need has a $ublic Because we can't not kno5 that sex dimension, too. Isolated from the belon2s with marriage, when we separate community of moral >udgment, them 5e cover our 2ui,ty kno5,edge 5ith transgressors strive to gather a substitute rationa,izations. In any particular culture, 3 particular rationa,izations may be just as nature of the connection. By this stron2,y protected as marriage; the reasonin2 : tel, myself that sex is okay difference is that 5hi,e the rationa,izations because : am goin2 to marry my partner, vary from culture to culture, the core does because : want my partner to marry me, or not. 0t least in our culture, such se7ua, because : have to find out if we cou,d be self-deceptions are more common amon2 happy married. An even more dangerous 5omen than men. : don't think this is fudge is to divide the form of marriage from because the female conscience is stronger its substance - to say B5e don't need .or weaker) than the male. Ho5ever, sex $romises because 5e're in love*B The outside marriage exposes the 5oman to implication, of course, is that those who do greater risk, so 5hereas the man must foo, need $romises love impurely; that those only his conscience, she must foo, both her who don't marry are more truly married conscience and her self-interest. If she than those 5ho do. does insist on doin2 wrong, she has twice as much reason to rationalize* This last rationa,ization is even more difficult to maintain than most. Love, after One common rationa,ization is to say B?o" all, is a permanent and unqualified 5hi,e actin2 "Yes" in order to te,, onese,f commitment to the true 2ood of the other afterward B: didn't 2o along*B Wi,,iam person, and the native ton2ue of Gairdner reports that accordin2 to one rape commitment is precise,y promises.
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