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The Doctor needs her Tardis back and needs to survive a race through a deadly planet to get it. Jimmy Akin, Dom Bettinelli, and Fr. Cory Sticha discuss whether the fun is back in Dr. Who, the introduction of some new ideas and beats, and what is the Timeless Child.
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Across billions of stars and billions of years, logic says there’d be at least one alien species advanced enough to be noticed. Hence Enrico Fermi’s famous paradox: Where are the aliens? Jimmy Akin and Dom Bettinelli discuss the mystery of a universe in which we’re seemingly alone.
I am Orthodox and have been going to a Western Rite parish. But my son and I are pretty convinced about the role of the successor of St. Peter, so we’ve been attending Catholic Mass early in the morning before work and last night we went to an RCIA class.
The priest is a nice guy, but he said that receiving the Eucharist is like God making love to us. . . . What???
So . . . the Father likes to make love to his children? Is this the type of thinking that has led to pedophilia and rape among the ranks of the clergy?
Have you ever heard this before about the Eucharist? Can you help?
Thank you very much for writing! I think I can be of assistance.
I have heard of this concept before. Some have used language that employs a sexual metaphor for the Eucharist, though I am unaware of any document of the Church’s Magisterium that does so.
It sounds like, in this case, the concept was explained in a particularly unfortunate way that omitted important elements needed to properly understand the idea.
For those who use the metaphor, it is not meant to be homosexual in nature.
Christ and His Bride, the Church
Instead, the concept is based on the New Testament’s bridal imagery regarding Christ and his Church. This imagery is found in a number of New Testament books, and it is used in a particularly striking way in Ephesians, where St. Paul writes:
For the husband is the head of the wife as Christ is the head of the church, his body, and is himself its Savior. As the church is subject to Christ, so let wives also be subject in everything to their husbands.
Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.
Even so husbands should love their wives as their own bodies. He who loves his wife loves himself. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, because we are members of his body.
“For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.”
This is a great mystery, and I mean in reference to Christ and the church (Eph. 5:25-32).
In this imagery, Christ is—naturally—seen as masculine and the Church as feminine.
As members of Christ’s Church, individual Christians can be seen as functioning in a feminine, receptive role with respect to Christ and his masculine, active role.
The same principle can be used to envision every creature as functioning in a feminine, receptive role with respect to God our Creator and his masculine, active role.
This mode of thought is based on the fact that God (for all creatures) and Christ (for all Christians) displays masculine qualities by protecting, providing, and ruling, while we display the corresponding feminine qualities with respect to them.
The imagery is thus intrinsically heterosexual, regardless of the physical gender of an individual creature or Christian.
Concerning Christ and his bride, the Church, the question then arises whether there is a particular moment that could be considered analogous to the marital act.
New Birth in the New Testament
The answer may be surprising. St. Peter tells his readers:
You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God (1 Peter 1:23).
This relies on the ancient way of speaking in which a husband’s “seed” (Greek, spora or sperma—from which we get the obvious corresponding English word) is implanted in the wife like a seed in a field to produce offspring.
Peter says we as Christians have been born anew not by “perishable/corruptible” (Greek, phthartos) seed—i.e., not through corruptible human reproduction—but by “imperishable/incorruptible” seed, which he identifies as “the living and abiding word of God.”
The word which converts believers to Christianity is thus envisioned as God’s imperishable seed which brings to birth new children for God.
The thought is paralleled in John’s Gospel, where we read:
To all who received him, who believed in his name, he gave power to become children of God;who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (John 1:12-13).
Here again we have the Christian new birth compared to and contrasted with human sexual reproduction (“not of blood nor of the will of the flesh nor of the will of man”; other translations: “nor of the will of a husband”) and associated instead with God’s action.
On this passage, British scholar George R. Beasley-Murray observes:
The successive phrases contrast birth from God with human begetting, and emphasize the inability of men and women to reproduce it. The plural haimata (commonly = “drops of blood”) alludes to the blood of the parents who beget and give birth; the “will of the flesh” denotes sexual desire; the will of “a male” (andros) has in view the initiative generally ascribed to the male in sexual intercourse (Word Biblical Commentary on John 1:13).
Although Peter and John express it in different ways, both invoke human sexual reproduction in comparison with Christian new birth.
Both state that spiritual birth is not by human reproductive means, and Peter in particular compares the male seed to the word of God that brings people to conversion, allowing the new birth itself to take place in the sacrament of baptism (cf. 1 Peter 3:21, John 3:3-8).
The New Testament thus employs a sexual comparison for the beginning of the Christian life and the new birth it entails.
What About the Eucharist?
If it’s possible to employ a sexual metaphor for the beginning of the Christian life, is there an aspect of ongoing Christian life where one can be employed?
Advocates of a sexual understanding of the Eucharist propose that there is: Just as the marital act is an ongoing, intimate, lifegiving exchange between husband and wife, so the Eucharist is an ongoing, intimate, and (spiritually) lifegiving exchange between Christ and the members of his Church.
According to this view, Christ performs the masculine role by giving himself to us in the Eucharist, and we perform the feminine role by receiving him in the Eucharist.
So that’s the basis of the view.
Is it possible to use a metaphor like this? Well, it’s possible in the sense that you can always draw an analogy between two things as long as they have points of similarity of some kind.
Does that mean this metaphor will always be helpful? No. Every analogy has its limits, because two things are never exactly the same.
In particular, when we take the male/female image of Christ and his Church and try to cash it out in terms of Christ and the individual Christian, problems can ensue, for the obvious reason that not every individual Christian is female.
To put it forthrightly: I am a man, and I don’t find it helpful in receiving Communion to think, “Something like a sexual act is taking place right now with respect to me.”
Ugh!
I can imagine many women not finding it helpful at that moment, either, but in the case of a man it can be especially unhelpful, for exactly the reason that the reader pointed out when he first heard the idea.
So while one can make an analogy between any two things that have points of similarity, I personally don’t find this a helpful analogy, and I don’t employ it. It has too much potential to lead to confusion or even scandal, especially if explained only briefly.
Jimmy Akin, Dom Bettinelli, and Fr. Cory Sticha give their overall impressions of Star Trek: Voyager, its strengths and weaknesses, including the breakout character of Seven of Nine, as well as those limitless torpedoes and shuttlecraft.
Despite being a Protestant, I enjoy reading your blog. Since I see that you’ve answered other people’s questions before, I thought I’d ask you a question about a problem I’m having.
In my community, people often say that it’s wrong to listen to rock music and to secular music in general.
In addition to that, when I told an older lady I sometimes listen to Asian music (in particular Japanese rock), she told me to avoid all that “pagan stuff.” I didn’t know what to say to her.
Can you please tell me your opinion on this (perhaps giving some Biblical basis to them, so that they won’t be seen just as a Catholic opinion)?
I also wanted to ask you to also share your opinion, from a moral point of view, on EDM (Electronic Dance Music) and metal music
I’d appreciate it if you could write a public blog entry, so that I could share a link to that, instead of showing a private email.
No problem!
First, we need to establish a number of principles.
Devoting Attention to Things Other Than God
God gave mankind the gift of intelligence and skills so that we could glorify him by being creative. However, this does not mean that he wants us to be explicitly religious in every creative thing we do.
There are many situations in life where our human nature requires us not to explicitly think about God every moment.
It is enough that we orient our lives toward God in a general way, seeking to please him in whatever we do, even in those moments where we must devote attention to things other than him. St. Paul speaks of this general orientation of our lives to God when he writes:
Whatever your task, work heartily, as serving the Lord and not men (Col. 3:23).
When we are at work we must devote attention to our work duties rather than be thinking about God every second. When we are with family and friends we must think about them and their needs. Even when we are alone, we have to devote time and attention to our own needs.
While God gave us the ability to multi-task to a degree, it is a limited one, and human nature does not allow us to be thinking about God every single moment of our lives. Since God gave us our nature, this reveals that it is part of God’s plan for us to think about other things also.
Therefore, it is part of his plan for us to periodically re-orient ourselves and our thoughts toward him, asking him to guide and bless us and receive to his glory the work that we do, even when our attention is directed to it rather than to him explicitly.
Glorifying God Through Our Cultural Creations
All creation glorifies God by displaying aspects of his greatness. This includes the things humans make as part of culture.
A key aspect of culture is language, and we see how the gift of language glorifies God, even when it is directed to non-religious matters. For example, in Genesis we read:
So out of the ground the Lord God formed every beast of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name (Gen. 2:19).
Adam’s act of naming the animals brings glory to the Lord by using the God-given gift of language to produce words naming the animals.
Other applications of language—like creating speeches, stories, poems, and lyrics—also glorify God.
The same is true when our skills are used to produce other works of culture, such as music, drawings, paintings, sculptures, and other works of art.
Misusing God’s Gifts
This is not to say that we can’t misuse God’s gifts. Of course we can. People misuse the skills God has given them in all kinds of ways.
Thus St. Paul writes:
But now put them all away: anger, wrath, malice, slander, and foul talk from your mouth (Col. 3:8).
Note the misuse of language in several of St. Paul’s examples.
The reality of human sinfulness means that sometimes people do create works of art and literature that are marred by sin and that lead people toward sin.
Even Non-Christians Have Contributions to Make
Just because a work of art was not written by a Christian does not mean that it doesn’t have admirable qualities or that we as Christians can’t make use of it.
Several times in the New Testament, St. Paul quotes from pre-Christian Greek authors who wrote works of poetry that contained insights he found useful.
Thus when he was before the Areopagus in Athens, he said:
Yet [God] is not far from each one of us, for
“In him we live and move and have our being”;
as even some of your poets have said,
“For we are indeed his offspring” (Acts 17:27-28).
The first quotation (“In him we live and move and have our being”) is from the Greek philosopher-poet Epimenides, and the second (“For we are indeed his offspring”) is from the poet Aratus.
Similarly, he writes the Corinthians:
Do not be deceived:
“Bad company ruins good morals.”
The quotation “Bad company ruins good morals” is from the comic playwright Menander.
Bear in mind that all of these men were pre-Christian pagans, yet Paul did not balk at using elements from their writings.
Sorting the Good from the Bad
Since Paul was aware of these quotations, he was obviously familiar with these pagan authors’ writings. They were part of his cultural education, even though he had been a strict Jew. He describes his background by saying that he was:
circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, as to zeal a persecutor of the church, as to righteousness under the law blameless (Phil. 3:5-6).
Because of his Jewish and later Christian beliefs, he by no means agreed with everything he read in pagan authors. Yet he did agree with genuine insights he found in them, and was willing to quote them, even to fellow Christians (as with the Corinthians).
He thus engaged in a process of sorting the good elements in them from the bad elements and employed a principle he recommends to his readers in another context:
Test everything; hold fast what is good (1 Thess. 5:21).
On this basis, he is elsewhere able to tell his readers:
Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things (Phil. 4:8).
Application to Music
If we take the principles from the preceding five sections and apply them to music, we can say the following:
Not every piece of music we listen to has to be explicitly religious. Our lives must have a fundamental orientation to God, but that doesn’t mean we have to be explicitly thinking about him every moment. Thus not every poem, novel, movie, or song has to be explicitly about God.
All of our cultural creations—including music, art, and literature—are based on skills that God gave us and that thus bring glory to him as long as we don’t mar them by sin.
We do need to be on guard against cultural creations—including songs—that lead us toward sin (i.e., that tempt us personally to commit sin in some way).
Just because a song or other work of art is of non-Christian or even pagan origin, that doesn’t mean it will be a temptation for us to commit sin or that it doesn’t have genuinely good points that are worth us knowing about or quoting, as St. Paul did with pagan Greek poets who had genuine insights.
What we should do, therefore, is test every item of culture we encounter—whether it is music, art, or literature—hold fast to what is good, and recognize and appreciate what is good in it while rejecting what is bad.
Therefore, if a particular piece of music (or a particular movie, TV show, novel, or painting) would tempt you personally to sin, it needs to be avoided. However, if it doesn’t then it can be critically evaluated and appreciated the way St. Paul did with works of pre-Christian Greek literature.
This is a sketch of the principles I would apply to listening to (or performing) music. I don’t have feedback to offer on particular genres of music. No genre is categorically good or bad. It’s the individual songs in that genre that are good or bad.
However, I would caution against taking an overly harsh attitude in evaluating individual songs and their lyrics. For example, consider the following song lyrics:
O that you would kiss me with the kisses of your mouth!
For your love is better than wine.
O that [my beloved’s] left hand were under my head,
and that his right hand embraced me!
My beloved speaks and says to me:
“Arise, my love, my fair one, and come away.”
Behold, you are beautiful, my love,
behold, you are beautiful!
Your lips distil nectar, my bride;
honey and milk are under your tongue
Your two breasts are like two fawns, twins of a gazelle.
Your neck is like an ivory tower.
O loved one, delectable maiden!
You are stately as a palm tree,
and your breasts are like its clusters.
I say I will climb the palm tree
and lay hold of its branches.
Oh, may your breasts be like clusters of the vine,
and the scent of your breath like apples,
and your kisses like the best wine
that goes down smoothly, gliding over lips and teeth.
As you may have guessed, these lyrics are from a particularly famous song—the Song of Solomon (see Song. 1:2, 2:6, 10, 4:1, 11, 7:3-4, 6-9).
On the human level, the Song of Solomon is about the love of a man and a woman. It also has allegorical applications (e.g., to Christ and the Church), but on the literal level, it is a love song. We even have records of Jewish people in prior centuries who would sing it aloud.
This reveals to us, in a striking way, that God does not have a problem with love songs. It also reveals that he is not a prude. In this divinely inspired love song, we are asked to contemplate:
romantic kisses (“O that you would kiss me with the kisses of your mouth!”)
romantic embraces (“O that [my beloved’s] left hand were under my head,
and that his right hand embraced me”)
romantic getaways (“Arise, my love, my fair one, and come away”)
We’re also asked to contemplate things like:
how beautiful the beloved’s breasts are (repeatedly! “Your two breasts are like two fawns,” “You are stately as a palm tree, and your breasts are like its clusters; I say I will climb the palm tree and lay hold of its branches,” “may your breasts be like clusters of the vine”)
how beautiful her neck is (“Your neck is like an ivory tower”)
how sweet her breath is (“the scent of your breath like apples”)
what it’s like to kiss her (“your kisses like the best wine
that goes down smoothly, gliding over lips and teeth”)
All of this is in the context of married love, but a lot of people today would reject modern songs that invited us to think about the images and sensations described here, even in a marital context.
When a love song this vivid is found right in the pages of the Bible, we should be careful in how we evaluate other compositions.
As always, St. Paul’s principle prevails: “Test everything; hold fast what is good” (1 Thess. 5:21).
It’s finally here. With a new Doctor, a new season, and a new showrunner, Jimmy Akin, Dom Bettinelli, and Fr. Cory Sticha are back to discuss everything about The Woman Who Fell to Earth and to assess all the big changes that have taken place.
Where do the Dead Sea Scrolls come from and do they contain secret knowledge about Jesus? Jimmy Akin and Dom Bettinelli discuss the claims about the ancient scrolls and what we know about them, as well as their personal experiences.
“I hope that a new phase may open up in China, that will help to heal the wounds of the past, restore and maintain full communiion with all Chinese Catholics, and take up the proclamation of the Gospel with renewed commitment. http://w2.vatican.va/content/francesco/en/messages/pont-messages/2018/documents/papa-francesco_20180926_messaggio-cattolici-cinesi.html …” @Pontifex 26 September 2018
“Jesus gave us a simple programme for journeying towards holiness: the commandment of love for God and our neighbo” @Pontifex 27 September 2018
“Life becomes more beautiful when we discover that our spirit finds rest in God alone.” @Pontifex 28 September 2018
“St Michael, help us to fight for our salvation. St Gabriel, bring us the Good News that gives hope. St Raphael, protect us on our journey.” @Pontifex 29 September 2018
“Sunday is the day to say to God: thank you Lord, for life, for your mercy, and for all your gifts!” @Pontifex 30 September 2018
“The holy anxiety for the Gospel is the only anxiety that gives peace.” @Pontifex 1 October 2018
“We fly to Thy protection, O Holy Mother of God. Do not despise our petitions in our necessities, but deliver us always from all dangers, O Glorious and Blessed Virgin. #PrayForTheChurch” @Pontifex 1 October 2018
“The presence of our Guardian Angel in our life is not just to assist us along the journey, but to show us where we need to go. #SantaMarta” @Pontifex 2 October 2018
“We ask for the grace to listen to one another, in order to discern together what the Lord is asking of His Church. #Synod2018” @Pontifex 3 October 2018
Jimmy Akin, Dom Bettinelli, and Fr. Cory Sticha talk about Star Trek: Deep Space Nine in an overview, about the darker tone, the use of religion, and how it ended up being their favorite Trek series.
A reader writes:
