Chupacabra Spotted in Maine?

Mainemutant
A story at Breitbart.com tells of a mysterious "mutant-hybrid" animal found dead in Maine, apparently the victim of a passing vehicle (that is, road kill).

"Residents are wondering if an animal found dead over the weekend may be the mysterious creature that has mauled dogs, frightened residents and been the subject of local legend for half a generation. "

In the story, it is described as "evil-looking", like "something out of a Stephen King story", and having "a horrible stench" even while alive.

I couldn’t help but think of that scene from Close Encounters where all these concerned citizens are trying to convince their local officials about the seriousness of these strange UFO sightings, when this guy stands up and says "I saw Bigfoot once. 1951 back in Sequoia National Park. Had a foot on him thirty-seven inches heel to toe. It made a sound I would not want to hear twice in my life.".

GET THE CHILLING STORY!

GET JIMMY’S ORIGINAL CHUPACABRA POST!

JIMMY ADDS: Here’s a whole-body shot of the creature:
Mutant_hybrid

Yeah, But Isn’t That How It’s Supposed To Be?

A news story reports that people are better able to identify long-standing fictional cultural icons than transient non-fictional government officials. F’rinstance: more people can identify members of the Seven Dwarves than the Supreme Court:

Three quarters of Americans can correctly identify two of Snow White’s seven dwarfs while only a quarter can name two Supreme Court Justices, according to a poll on pop culture released on Monday.

The implication here is that there’s something surprising or tragic about the fact people know more about fictional icons they grew up with than government officials they didn’t elect.

Personally, I don’t buy that. It’s natural for people to know more about things they’ve known their whole lives than transient, recent stuff. Supreme Court Justices serve only for a time, but the Seven Dwarves are forever. Further, the Supremes haven’t hired a PR firm as good as Disney’s to get their images known by every five year old in the country. And–to be honest–I’m not sure that most Supreme Court decisions have as much impact on the average person’s life as a DVD of Snow White.

Okay, sure, I’m disappointed about how few people know the real-world facts behind the poll (which also revealed that more people know that Krypton is Superman’s home planet than know Mercury is the closest planet to the Sun or that more people know who Harry Potter is than who Tony Blair is).

I can be worried about how much ignorance about the world there is, but I’m not worried about the fact that people know the icons of their culture well–particuarly when it’s knowing long-standing icons versus transient political figures.

Oh, and in case there’s any suspicion that this is sour grapes from someone who knew more Dwarves than Justices, here are my lists of both–before reading the story so there was no chance of spoilage on any of their names:

DWARVES:

1. Doc
2. Grumpy
3. Sleepy
4. Sneezy
5. Bashful
6. Happy
7. Dopey

JUSTICES:

1. Roberts
2. Scalia
3. Thomas
4. Alito
5. Kennedy
6. Ginsburgh
7. Breyer
8. Stephens
9. DopeySouter

GET THE STORY.

BTW,

FEDDIE OVER AT SOUTHERN APPEAL HAS ANOTHER TAKE ON THE DWARVES VS. JUSTICES ISSUE.

In The Mail

Jigsaw_nationBack in November 2004 there was a lot of talk about the division of the U.S. into clear zones of "red" and "blue" states leading to secession. The talk was tongue-in-cheek, of course, but it was occurring in significantly different social circles.

We talked about that on the blog here, here, and here.

The last of those is a link to a post I did about some folks at the SF (Speculative Fiction) Readers Forum who were talking about the idea of blue state secession–who also linked our discussion here on the blog–and darn if they didn’t go and do something about it.

Mind you, they didn’t start a secessionist movement (as far as I know), but being speculative fiction enthusiasts, they went and wrote a book of short stories exploring the possibility.

Since we’d linked them before, the editor sent me a review copy, and I just got it in the mail.

I’ll let y’all know what I think once I’ve had a chance to read a few of the stories. I’m guessing that they’ll tend to have a more bluestate perspective on things in the main, but that won’t (or shouldn’t) prevent them from being well-written, interesting stories. (If it does, I’ll let y’all know.)

In the meantime,

CHECK
IT OUT.

On Mary, Kolbe and Suffering for Your Art

Immhtfin2_2I was in good spirits Monday, as I drove to the local community college. I had received word a few weeks before that I would be teaching some classes there in the fall, and was on my way to sign my employment contract. The job seemed ideal. It would provide me with a solid, steady income, yet leave me a good deal of free time to work at my fine art projects, especially the religious and liturgical art that I hoped to pursue.

It had been a grindingly long year, as my art income had been spotty, and this new job promised to ease things considerably. I had applied for several positions, and tried to drum up as much freelance business as I could, but we had slowly and continually lost ground. Maybe now I wouldn’t have to worry about stopping at Sonic occasionally to buy the kids a milk shake. We could buy a few clothes, perhaps even replace my old Dodge Neon next year.

While driving, I tuned in to the local Catholic radio station. It was the feast day of St. Maximilian Kolbe, and I listened as the hosts and guests discussed Kolbe’s spirituality. Standing out in my mind was  Kolbe’s understanding that any apostolate goes through three stages; preparation, the apostolate itself, and then the suffering that makes the apostolate fruitful. I considered that my new focus on liturgical art could be understood as an apostolate, and I looked back on how God might have prepered me for it, how I felt that He called me to it, and how we had even suffered financially, somewhat. I quickly decided that, though it had been a rough several months, I really couldn’t call it suffering… not in the big scheme of things… especially in comparison to the suffering of saints like Maximilian Kolbe. Nonetheless, I was happy and relieved to have my new teaching position.

Tomorrow would be the Feast of the Assumption, and we (me, my wife Martha, and kids) would attend the vigil mass at our parish that night. It would be a great opportunity to offer thanks for my new job. It also happened to be the day that I finished, and officially signed, my first real liturgical art piece, an Immaculate Heart image, in the classical realist style that I have happily, even gratefully, settled into over the last few years. I had prayed for some time about this new direction in my art and had decided to paint the Immaculate Heart as a way of expressing my new devotion to the Blessed Mother, as well as to ask her blessing on all my artwork, especially any religious pieces. Finishing the piece just as we would be celebrating Mary’s assumption was very gratifying and meant a great deal to me.

Overall, it was a day of milestones. Everything seemed steeped in significance.

I arrived early to sign my contract, and so decided to drop in and visit for a minute with the head of the art department. She had someone in her office, but looked up and greeted me, introducing me to her guest, another art instructor. Then she said "Did you get my message?".

"No", I replied. My cell phone had been in need of a charge.

"Oh… well, I’m sorry…" she began, "but I’m afraid we had to take away your classes." She went on to explain that class enrollment had not been as heavy as they had anticipated, and that one teacher they thought would be gone had indeed decided to stay. My classes were needed for the full-time faculty already on board. She was apologetic. She had never had to do this before. Things just didn’t work out. She had tried to call me that morning to let me know that I did not need to come out to sign my contract.

I don’t mind telling you that I was numb. It was something like having the wind knocked out of me. I said some things about how it was okay, and to keep me in mind if something opened up. I said thanks, I think.

At mass that night, I was comforted by the readings, and was reminded that my trust is in God, and not in any created thing. Had I put too much stock in this job, and lost my focus on Christ? If my priorities had been straight, would I have been so deeply stunned and disappointed? It wasn’t really a time to look for easy answers, though, more a time to lay everything before Christ and to trust in his providence. A time, also, to petition the Blessed Virgin and ask for her prayers.

So now the painting above takes on, for me, even more significance. I had thought for some weeks that in this new venture into liturgical art, I would be working with a net – so to speak. I am now, once again, working without a net.

And so comes the shameless plug. The photo above is a rather poor digital camera snapshot of my Immacualte Heart oil painting. The original is 18 x 24 inches, and is on wood panel. The model is a lovely lady from my parish, who condescended to pose for me. I have high quality prints of the original available in a variety of sizes which are appropriate for individuals or churches. The original is also for sale. If you like, you can find out more on MY WEBSITE.

I am also anxious (and this is the whole point, I guess) to execute more custom fine art pieces for churches that are in need of liturgical or devotional artwork. I will be happy to consider murals, as well. I pray that this piece is only the beginning of a fruitful career providing very high quality artwork that will be truly edifying to Catholic worship and devotion, both public and private. My art is informed by very traditional sensibilities, but is executed in a way that I hope is powerful and fresh.

I covet your prayers. If you have read this far… God bless you!

Thoughts On The Proposed Planet Definition

Earlier I said I’d offer my own thoughts on the proposed IAU definition of what a planet is, so here goes . . .

I am largely . . . pleased.

The basic reason that I’m pleased is that the number of planets is going up. What could be better than new planets? In fact, if the definition sticks, the largest expansion of the number of known planets in human history may occur in our lifetimes! Yee-haw!

It would be a real downer, in fact, if they had gone with a definition that stripped Pluto of its status as a planet. That would have been a disappointment. It would have created a feeling that there was an eighty-year mistake that was being undone, and since the definition of "planet" is largely arbitrary (as is the case for most words), why go through the hassle of trying to convince everyone in the world that Pluto is not a planet when a definition could be crafted that could easily accomodate the idea?

I mean–I know that some people (such as canonist Ed Peters, and more power to him) have been gleefully dancing on Pluto’s grave for some time–but the idea of Pluto is a planet is just too deeply embedded in our culture to try to get everyone to stop referring to it as a planet. Think about the practicalities of doing that. Ick. It’d be much easier just to accomodate the definition of "planet" so that Pluto counts.

Put another way: It’s easier to get people used to the idea of accepting new planets than declassifying ones they grew up with.

So I think the IAU’s committee made the right decision in keeping Pluto as a planet.

This still leaves open the question of what kind of definition they would use.

One definition that I would have been okay with would be to simply draw an arbitrary line and say "Pluto is the smallest planet by definition. Any thing with a larger radius or mass than Pluto is a planet. Anything that has a smaller radius and mass than Pluto is something else."

I’d be okay with that–and on that formulation we’d only get one new planet (Xena)–but it’s scientifically inelegant. It just draws an arbitrary line instead of basing the definition on a natural kind.

A natural kind (as the term is here being used) is a distinct type of thing that you find in nature. For example, lions and ants and daisies and geodes and geysers and rainbows are natural kinds. They aren’t all living, and they are categories that have fuzzy boundaries, but they are things that you find in the universe that are significantly similar to each other to form a kind and sufficiently distinct from other things that humans are inclined to come up with a unique word for them.

I’d much rather see the definition for "planet" be based on the kind of object that people have traditionally called a planet than simply drawing an arbitrary line.

One reason for this is that the arbitrary line that could have been drawn for Pluto is quite close to the kind of line that would suggest itself if we based the definition of planets off of natural kinds.

One thing that all the traditional planets have in common is that they are at least roughly spherical (i.e., they’re sphereoids), and this is no accident: It’s because they all have a certain mass, which compresses them into a sphereoidal shape, rather than letting the structural properties of the material they’re made out of determine their shape (as with many asteroids, which are basically chunks of rock that aren’t spherical at all or at least aren’t spherical due to gravity).

This mass-based definition also coheres with our intuition that a planet should be a body of a certain size, rather than any ol’ fleck of rock we find in the solar system.

If we go with a natural kind-based definition, the obvious lower threshhold for what counts as a planet is the massive-enough-to-be-a-sphereoid level. That’s still a fuzzy line that leaves room for further clarification (just how sphereoidal does it have to be?), but at least it’s not completely arbitrary.

The problem with proposing this as a lower threshhold is that a lot of objects in the solar system meet this test, and in coming years we’re probably going to find many more. Personally, I find the idea of lots of new planets cool, but it’s also quite an adjustment for many people, and so I’m impressed by the IAU’s willingness to go with the more scientifically elegant definition rather than an arbitrary definition based on Pluto’s size that would be more restrictive of the number of new planets.

What I’ve said above covers the lower threshhold of what counts as a planet under a natural kinds definition, but that still leaves the question of what the upper threshhold would be. This is something the IAU’s proposed definition doesn’t deal with, but I think there is an obvious natural kinds-based line to be drawn there as well: If an object becomes so massive that–at some point during its life cycle–it undergoes nuclear fusion then it is no longer a planet but a star (or a dead star if it’s nuclear fuel is spent and fusion has stopped).

My preferred natural kinds-based definition of a planet is thus:

An object is a planet if and only if:

1) It is massive enough that its shape is dictated by its gravity rather than by structural factors (i.e., it’s massive enough to be a sphereoid) and

2) It is not so massive that nuclear fusion naturally occurs in it at some point.

Unfortunately, the IAU didn’t go all the way to my preferred natural kinds definition. It didn’t treat the second criterion explicitly (though it did distinguish planets from stars), and it went beyond my definition by adding what I consider to be an inelegant, arbitrary, and . . . frankly . . . stupid criterion–one based on where an object is.

Specifically, the IAU’s proposed second criterion was:

(b) is in orbit around a star, and is neither a star nor a satellite of a planet.

This is just dumb, and I suspect it won’t survive long term.

One reason is that not all planets are in solar systems. There are bound to be objects that are otherwise identical to planets that have been flung off from solar systems, and to refuse to call intersolar planets "planets" just because they aren’t orbiting around stars is dumb. If we had a close encounter with something that knocked one of the classical planets out of our solar system, we wouldn’t say it should be declassified as a planet just because it isn’t orbiting the sun any more.

The other bit of this criterion that I don’t like is that to count as a planet an object must not be "a satellite of a planet."

A satellite–as they’re using the term–means any object that is non-massive enough that the barycenter it orbits is within another object.

Now, in case it’s been a while since you had physics or astronomy or an equivalent course, a barycenter is a point that two or more objects are orbiting. Y’see (forgive me if I oversimplify a bit), whenever two or more objects are in a stable orbital system (or subsystem), the masses of the objects are all pulling on each other in a way that they orbit a single point.

This point is not simply the center of the largest object, so when the Moon "orbits" the Earth, it isn’t swinging around the center of the Earth. It’s swinging around a point that is part way between the center of the Earth and the center of the Moon. That point is known as the barycenter, and–because of the relative masses of the Earth and the Moon and their distance from each other, the barycenter of the Earth-Moon system is inside the Earth.

But it doesn’t have to be that way. If you had two equally massive objects orbiting–if there was Earth and Counter-Earth, let’s say–then the barycenter would not be inside either of them but between them.

That’s the case with Pluto and its former moon, Charon. Pluto and Charon are equal enough in mass that the barycenter of their system isn’t inside Pluto but between the two bodies and, since Charon is big enough to be a sphereoid under its own gravity, it would get counted as a planet in the new definition.

Good for Charon, but I think it’s dumb to base whether or not something is a planet on something as arbitrary whether the barycenter it’s orbiting is above or below the crust of a neighboring body. Based on that criterion, any object, no matter how much it looks like a planet–even one as massive as Jupiter–would cease to be a planet if it were pushed into orbit around a sufficiently massive neighbor.

That gets us away from a natural kinds definition, and I don’t like that. Basing whether something is a planet on what its neighbors are like is just scientifically inelegant. Planethood should be intrinsic to the planet itself, not conditional on the other members of its orbital system.

Now, I know darn well why the IAU included this condition. There’s a very specific reason: It’s to keep us from having to classify the Moon as a planet. The Moon is larger than Pluto and, if it wasn’t orbiting the Earth-Moon barycenter it would be classified as a planet. In fact, the Moon is larger than all three of the new planets–Ceres, Charon, and Xena.

Furthermore, the Moon is slightly smaller than Mercury and other moons–like Ganemede and Titan–are bigger (in radius if not mass) than Mercury, whose status as a planet very few are willing to challenge.

The IAU’s committees, though, felt that they had to include some kind of location-based criterion in their definition just to keep the Moon from being classified as a planet.

I think that’s dumb. It’s scientifically inelegant as it gets us away from a natural kinds definition.

Put another way: What a celestial body is is more important than where the celestial body is.

I’d much rather bite the bullet and say, "Guess what, folk! We’re living in a twin-planet system and always have been: The Moon is our twin planet!"

I think that would be cool, as well as more scientifically elegant.

But that’s my opinion, and others are free to hold whatever ones they want.

After all, the term "planet" is of human construction and humans together should decide what it means. I’m just advocating the most non-arbitrary definition I can think of (big enough to be a sphereoid, small enough it doesn’t fuse).

We should know within a week what course the IAU finally takes, and I’m hoping that they’ll adopt at least something like the proposed defintion (though I’d love it even more if they adopted mine instead).

I’m just jazzed about getting new planets in my lifetime.

What’s cooler than that?

And Then There Were 12

If a new proposal of the International Astronomical Union is accepted, there will now be twelve planets in the solar system: Tauron, Gemenon, Scorpion, Saggitaron, Caprica . . . Oh, wait. No. Those are the twelve planets in Battlestar Galactica.

Our twelve planets will be: Mercury, Venus, Earth, Mars, Ceres, Jupiter, Saturn, Uranus, Neptune, Pluto, Charon, and Xena. (See! There was a TV reference in there!)

And there may be more to come. Many, many more, potentially.

I’ve been meaning to blog about the definition of what a planet is for some time, but haven’t gotten around to it. Now the IAU is about to take action on the question, so here’s a quick version:

For the last few years there has been a debate going in astronomical circles over the definition of what a planet is. This is not a new debate–the discovery of what we now consider to be asteroids led to a similar debate. When Ceres–the largest object in the asteroid belt–was discovered, it was originally considered a planet. Later, when many, many more and smaller objects were discovered in a similar orbit, the category of "asteroid" was come up with, and the debate cooled off for a while.

Then in 1930 the planet YuggothPluto was discovered, and we’ve lived culturally with the idea of Pluto being a planet for going on 80 years now.

Problems is: Pluto turned out to be a lot smaller than we originally thought. Much of the mass originally attributed to it belongs to its moonsister-planet, Charon. And we started finding other objects similar to Pluto in similar, far-out orbits in what is known as the Kuyper belt. It looked like the asteroid belt problem all over again, and some folks started advocating that Pluto be demoted from the status of planet to something else, just as Ceres was. Only the new objects wouldn’t be called asteroids but "Kuyper-belt objects" or "trans-Neptunian objects" or something like that.

The thing that finally forced the issue was the discovery in 2003 of an object known as Xena. Actually, that’s just it’s nickname, and they’ll probably get around to giving it a more serious name–especially if it’s status as a planet is accepted. Technically, it’s known as 2003 UB313 and the thing about it that forced the definition of a planet debate is that it’s larger than Pluto.

As long as Pluto was the biggest of the things we knew about in the outer solar system, we could kinda let its status as a planet slide, but after we went and found something bigger, we needed to either classify it as a planet too or–if we didn’t want to do that–to vote Pluto out of the planet club. (Sorry, Pluto. That’s the way reality television works!) Of course, some folks speculated about grandfathering Pluto as a planet for sentimental reasons, while denying larger objects, but that’s excessively inelegant.

So the IAU has been debating what to do about defining a planet for some time, and a number of proposals have been developed.

CHECK THEM OUT.

The executive committee has now whittled it down to one proposed definition, which is as follows:

“A planet is a celestial body that (a) has sufficient mass for its self-gravity to overcome rigid body forces so that it assumes a hydrostatic equilibrium (nearly round) shape, and (b) is in orbit around a star, and is neither a star nor a satellite of a planet.”

Under that definition, at least three bodies in the solar system would get counted as planets:

First, Ceres would get re-promoted to the status of planet. (Welcome back Ceres! Our reality TV show let’s people to get voted back in to the club! Try not to get any demerits this time!)

Second, Pluto’s "moon" Charon would get promoted to planet, too, since it’s mass relatie to Pluto is so large that the point the two orbit is not within either body but between them, meaning that neither orbits the other but they both orbit a common point. (I’m hinky about this one; more on that later.)

Third, Xena (as the largest of these three objects) would get planet status–and probably a more serious name, though I’d love to see the TV name become official.

And there might be more!

Under the new definition we’d have to further study other objects in the solar system to see if they, too, met the criteria about having enough gravity to create a stable shape for themselves, given their composition.

The proposal has been recommended by the executive committee of the IAU to the full body, which is currently meeting in Prague, and a vote is likely to be taken on it this week or next.

If the IAU accepts the proposal (as seems likely) then we’ll have to get used to living in a somewhat more accomodating planet club than we have been to date.

Oh, and non-scholar Zecharian Sitchin will have to find a new title for his dumb book The 12th Planet.

I’ll offer my own thoughts on the proposed definition of what a planet is in another post, but I wanted to use this one as a backgrounder to the current debate.

MORE.

AND MORE FROM THE IAU ITSELF.

Israel, Salvation, Election, and the Land

A reader writes:

As a person scheduled to start RCIA courses this Fall with my family, I approach this issue with fresh new eyes.  I’m interested in the Catholic perspective on the below issues, and there seems to be a wide variety of opinions on the topic.  We’ve got a pretty interesting thread going in your "What Is Happening In The Middle East" article

I’ll say! The thing is almost a month old and still going strong. It’s got almost 500 comments at the time of this writing, which as far as I know makes it the single most-commented on post we’ve ever had here at JA.O.

…a lot of interesting theories, but great need for sound scholarship in a few different areas…namely:

1. Is the redemptive process for Jewish folks the same as it is for Gentile folks? (both pre and post return of the Messiah); and

St. Paul is quite clear that the basis for salvation is the same for both Jews and Gentiles and that it is Jesus Christ. All are bound to accept the Christian faith for salvation. To culpably refuse to do so would be to reject salvation on the terms that God offers it. This is not to say that God cannot save those who inculpably do not accept the Christian faith. He can. It will still be Christ who saves them, even if they didn’t realize this in the present life.

The New Testament furher makes it clear that the covenants God established with Israel prior to the time of Christ–while they are of great value and enduring significance–do not provide salvation. Therefore it is not possible to hold that Jewish people are saved on the basis of covenants established prior to Christ.

The Old Law thus in some ways functioned for Israel the way that canon law tends to today. It was a body of legislation that made a particular application of the eternal law to a particular people living in a particular time and place–and failing to observe its grave provisions could be a mortal sin just as much as failing to observe grave obligations under canon law can be–but the Mosaic Law’s purpose–like canon law–was never to provide salvation itself:

"We ourselves, who are Jews by birth and not Gentile sinners, yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified" (Gal. 2:15-16).

"If a Law had been given which could make alive, then righteousness would indeed be by the Law. But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe" (Gal. 3:21-22).

"For it is impossible  that the blood of bulls and goats should take away sins. Consequently, when Christ came into the world, he said, "Sacrifices and
offerings thou hast not desired, but a body hast thou prepared for me; in burnt  offerings and sin offerings thou hast taken no pleasure.  Then I said, `Lo, I have come to do thy will, O God,’    as it is written of me in the roll of the book" (Heb. 10:4-7). 

Because the Mosaic Law never provided salvation (it dealt with ceremonial and temporal consequences of sin; see my book The Salvation Controversy for more on that), it cannot so provide salvation to anyone today.

This means that the basis for salvation for all human beings today is the same as it always has been: Jesus Christ. It’s just a question of how much knowledge a person in a particular situation has regarding God’s plan and whether he accepts it according to the understanding he has. If a person knows that God’s plan centers of Jesus of Nazareth then he is responsible for accepting that. If he does not (as is the case with many people–including Jewish individuals–in today’s world and as was the case with everybody prior to the First Coming of Christ) then he is responsible for accepting as much of God’s plan as he understands.

Thus the New Testament makes it clear that acceptance of the Christian faith is mandatory for both Jews and Gentiles today, and this will not change after the Second Coming. That will simply make it obvious to all that God’s plan centered on Jesus of Nazareth.

Just to clear away another possible misunderstanding: Having heard about Jesus is not sufficient to make one culpable for rejecting him. It is quite possible for a person to hear about Jesus without being presented with sufficient evidence for his role in God’s plan so that one is not under a moral obligation to accept this message. This is the same as it is with any truth claim: The mere fact that we hear it does not automatically mean we are responsible for believing it. We have to be given sufficient evidence for its truth before we are morally bound to accept it. (There are a few exceptions to this–in the case of statements that are self-validating like "You think, therefore you are [maybe]"–but even then one must think through the statement sufficiently well to realize that it is self-validating. Hearing it isn’t enough.)

2. Are the Jews still God’s chosen people (post-new covenant), with any right and entitlement to the land of Israel? (either exclusive of or with Gentile rights, etc.)

This is actually two questions.

First, yes, the Jewish people is still elect of God. St. Paul makes this very clear, particularly in Romans 11. Note in particular St. Paul’s statements about unbelieving Jews still being beloved on account of the Patriarchs and how they can and one day will be grafted back into "their own" tree (in contrast to us Gentiles, who have been grafted into it contrary to our nature since it is not "our" tree). This presupposes a continuing role for the Jewish people in God’s plan, and Paul could not be more explicit than saying that "as regards election they are beloved for the sake of their forefathers. For the gifts and the call of God are irrevocable" (Heb. 11:28-29).

The Jewish people is thus still elect, whether or not a particular Jewish individual has accepted the Christian faith.

The Church also acknowledges a continuing role for the Jewish people that is linked to the Second Coming of Christ:

CCC 674 The glorious Messiah’s coming is suspended at every moment of history until his recognition by "all Israel", for "a hardening has come upon part of Israel" in their "unbelief" toward Jesus. St. Peter says to the Jews of Jerusalem after Pentecost: "Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old." St. Paul echoes him: "For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?" The "full inclusion" of the Jews in the Messiah’s salvation, in the wake of "the full number of the Gentiles", will enable the People of God to achieve "the measure of the stature of the fullness of Christ", in which "God may be all in all".

MORE HERE.

AND HERE.

As to the second question, whether the Jewish people still have a special title to the Holy Land, this is a theologically open question. Scripture certainly uses emphatic language about it being an everlasting possession of theirs, but Scriptural statements of this nature often have to be understood with some nuance and cannot always be applied in a straightforward fashion.

I’d also note that whether there is some kind of continuing title to the land is a separate question than whether the present state of Israel is a legitimate bearer of that title, which is a separate question than whether the present state of Israel was created in a moral means, which is a separate question than whether the present state of Israel–now created–has a right to defend itself vigorously. So there’s a bunch of separate questions there.

Depressed? Get Married! Happy? Stay Single!

Bridalcouple

Michelle here!

If you thought that marriage didn’t cure depression, think again! If you’re depressed, you should get married. If you thought that you should be reasonably content with yourself before getting married, think again! If you’re content with yourself, you should say single. If you believe The Latest Research anyway….

"’We actually found the opposite of what we expected,’ said Adrianne Frech, a PhD sociology student at Ohio State University who conducted the study with Kristi Williams, an assistant professor of sociology.

"They expected to find that one spouse’s depression weighed too much on the marriage, but ‘just mattering to someone else can help alleviate symptoms of depression,’ Frech said."

And on the flip side….

"On the other hand, if you’re not depressed, marriage could have the opposite effect, Frech said.

"People who were happy before getting married and end up in a marriage plagued by distance or conflict — qualities associated with a depressed spouse — might be better off single."

GET THE STORY.

So, the only people depressed people should marry are other depressed people? While I certainly can’t blame content people for shying away from marriage with a depressed person — something I think is best categorized as Common Sense — does it really make sense to imply that a depressed person should form an intimate relationship with someone else who is depressed? Might it not be better for both of them to receive the proper treatment before contemplating marriage to anybody?

But then what do I know? I don’t even play a doctor on TV.

Latin-Speaking Guy Or Gal Needed!

I’m seeking someone who speaks Latin well to help me out on something.

As part of an effort to be of service to the broader Catholic community, I’m trying to translate a number of documents that generally aren’t available in English and that aren’t likely to receive an official translation.

What I need, though, is someone to look over my shoulder and nitpick what I’m doing, because I want the translations to be as good as possible.

This AIN’T a secret project, though, so I can tell you exactly what I’m doing:

At the moment, I’ve got a translation I did of the old Rite of Excommunication and Absolution, by which a bishop would impose and rescind the sentence of anathema on a person.

It seemed to me that translating the rite would provide a tangible demonstration that a lot of what you hear about the meaning of anathemas is simply wrong. They aren’t sentences to hell. They aren’t things that take effect automatically. They were a special kind of excommunication that had to be applied with a special ceremony by the bishop and that were meant to prompt repentence (so they were lifted when the person repented). As a result, they almost never were applied to Protestants since Protestants made no pretense of being part of the Catholic community. When Trent said things like, "If anyone says X, let him be anathema" that meant basically "If anyone claiming to be Catholic says X then let him be ceremonially excommunicated" not "We hereby damn all Protestants to hell."

So it seems to me that this document would be a useful thing to have in English but, because it’s no longer used as the penalty of anathema has been abolished in canon law (Surprise! Anathemas also no longer exist!) it’s not likely to get officially translated by anybody.

So I did it.

It’s about 1400 words long in Latin and a similar (slightly longer) number of words in English. I’ve got it in a Word-readable document with the Latin and English in facing columns, lined up so that it’s easy to read one paragraph in Latin and then the same thing in English.

If you have significant Latin skills and would be willing to nitpick the translation for me, I’d really appreciate it!

Also, this is a one-time deal without a long-term commitment. I won’t come bugging you to nitpick future documents I translate.

Thanks much, and lemme know by combox or e-mail if you’d be willing to help!

The Case Of The Missing Shadows

CastrosI’m writing this Monday night so I won’t have to blog on Tuesday’s holy day, so this all may be moot now, but here goes . . .

What happens when tyrants die?

Well, being tyrants, they aren’t well liked by their people (however much their people have been forced to act otherwise) and so as soon as the guy who’s ruled the land with FEAR for so many years kicks the bucket there can be a . . . y’know . . . popular uprising. People go out and celebrate, drink too much, shoot guns up in the air (if they have them), kill all the former dictator’s family and friends. That kind of thing.

So what do you do if you’re one of the family and friends?

In fact, what if you’re the tyrant’s baby brother and heir apparent?

If there’s a popular uprising, you’re going to be Target #1 to bump off.

So what do you do?

Do you . . . y’know . . . try to keep the people from finding out that the tyrant is dead? At least until you can consolidate your control on power? Do you try to make it sound like your brother–who is actually dead–is really sick so that you kind of ease the populace into the idea of him not being here any more, while you visibly rule the country, smoothing the transition into your own reign so that they get used to being afraid of you the way they were afraid of your brother?

Sounds like something that belongs in the Evil Overlord Rules.

Of course, word will leak out that your brother is not just dead but really most sincerely dead, and so you’ll need to fabricate evidence that he’s alive, like photoshopped pictures of him recuperating in the hospital and notes written in his name talking about the fact that he’s not dead. But those are small things.

Which brings us to the picture above.

What’s up with those shadows coming off of Castro’s brotherHugo Chavez? Y’know . . . the shadows that ain’t coming off Castro himself.

Certain quarters in the blogosphere LIKE HERE and HERE have been speculating that the recent recuperative photos of Castro have been faked in some kind of photoshoppy Caribbean version of Weekend At Bernie’s.

I haven’t really been following that beat (in fact, I haven’t read the two sites I just linked with any thoroughness, so there may be bad words or something on them, so caveat lector), and I haven’t seen anything that’s knocked me out as proof that the recent Castro photos are fake, but . . . DUDE! Where’s your shadow!

We’ve got two strong light sources causing Chavez to throw some crisply defined shadows. . . . Why ain’t Castro doing the same thing?

Of course, even if evidence emerges of Photoshop fakery (BTW, let’s try to use the word "Photoshop" as a generic term as many times as possible just to annoy the Adobe corporation; it’d be good revenge for their evil file format, .pdf) it wouldn’t mean that Castro’s dead. It might just mean that he looks like hades and they’re trying to keep the populace from realizing what horrible shape he’s in.

But until we’ve got video of Castro that is of unambiguously recent vintage, I’m going to have a question in my mind about whether Fidel is really still among us.

BTW, credit where credit is due . . .

PEGGY NOONAN CALLED THE "CASTRO MAY BE DEAD" THING TWO WEEKS AGO–EARLIER THAN ANYBODY ELSE I KNOW.

Also,

WIKIPEDIA’S ON THE BEAT.

And

HOW ABOUT THIS ALLEGED AUGUST 13TH NOTE FROM CASTRO.

PRE-PUBLICATION UPDATE: Late Monday night Drudge reported that Cuban TV has aired video of Castro that at least seems to be of recent vintage. (Conclusive proof of that didn’t seem to be mentioned, though.) Best guess is that Castro is still alive as of Monday night. Thought I’d let this post go up, though, since (a) the new video doesn’t prove that the Castro photos aren’t Photoshopped (take that, Adobe!), (b) it shows that even tyrant kid brother wannabes are waking up to the fact that photos aren’t enough anymore (though single-source video won’t be for long; soon you’ll need multiple free-world-accredited cameras rolling due to the possibility of a Lucasfilm fake; take that, Lucasfilm!), and (c) it provides a run-through for what this dictatorship (or any other) might do when the time fore Fearless Leader’s passing finally comes.

MORE ON THE VIDEO.