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I thoroughly enjoyed Dr. Holmes' and Justine Schmiesing's essays on the possibility of extra-terrestrial life. I tend to agree with the more feminine perspective that the world as it is (without aliens) is complete and that the Jealous Lover wants us all for Himself, with no interloper possible. Dr. Holmes' view is naturally masculine: objective and looking beyond himself, and the earth. With either perspective looking at the theological and philosophical ramifications is fascinating. Thank you for delightful reading. I did feel for Dr. Holmes and the fundamentalist attitude towards science fiction which he sometimes faces in class. I can easily imagine students, in a uninformed Christian zeal, rejecting "the world" and "all that is not pure" without engaging life and truth and faith at a deeper intellectual level in the arts and sciences. Actually the case is that fantasy, science fiction and fairy tales are necessary for the development of the moral imagination, from childhood on up. This is an important foundation and prerequisite for faith. Seeing evil forces, good forces, battles, heroes, and victories, all relate to the "real" world of angels, demons, good and evil forces battling for our souls and within ourselves on the Christian journey of life. Because I have two children, this fascinates me, and I know how much fantasy, including C. S. Lewis' writings (The Chronicals of Narnia as a child and the Out of the Silent Planet series as an adult), Madeleine L'Engle's and my favorite Frank Oz's series on the Land of Oz, influenced me. These were all an important part of my childhood. Two essays which explore fantasy and its relationship to our Christian faith are Chesterton's "The Ethics of Elfland" and Tolkien's "Tree and Leaf." They both explore their interest in science fiction and its effect on their Christian faith. I particularly enjoyed Tolkien's distinction between reality and fantasy for the child. The child longs for truth, both supernatural and natural. It gives them a structure to define their existence by and helps them develop an identity and direction in the world. A child wants to know where snow comes from and who made the world. Tolkien points out that it is good not to confuse fantasy and reality for the child. Satisfy his or her natural curiosity with a natural explanation and facts. It is degrading to the dignity of the child to answer the question "Where does snow come from?" with a fairy tale about Jack Frost. That this world considers as fantasy (hell, angels, devils) what is reality, points to the importance of the moral imagination in our daily bearings. People easily become lost in the mundane practical aspects of life and lose the grander perspective that shapes our moral vision and thus our actions. March on Bilbo Baggins!
Kay (O'Meara) Cummins, Class of '88
The complexity of schooling choices Joanna Bratten's recent article on homeschooling, though titled: "To homeschool or not to homeschool," quickly became, not a discussion of the pros and cons, as the title implied, but rather a testimonial in favor of homeschooling, based on the author's positive personal experience. I am pleased to hear she had such a positive experience; however, her article did not give the new parent a true gauge of the multitude of factors involved in the decision "to homeschool or not to homeschool." The decision to be made regarding the education of one's children is, to say the least, complex, and the factors to be considered so numerous that I would bore the reader if I attempted to list them all. Instead I will try to encapsulate them into three interrelated categories. The first category pivots around the idea of the "ability of the parents" to homeschool. Though Miss Bratten briefly addressed this issue, she reduced it to a question of the mother's intellectual competence. I propose that there are, in fact, many more factors at play in the question of the parents' ability or inability. (It's important to note that "inability" in this realm does not necessarily imply failure, but might rather be an honest evaluation of a family's current status, which is to be respected and valued. In fact the term "inability" is almost inappropriate here.) Is the primary educator (i.e.: the mother) emotionally, spiritually and physically equipped to properly educate her children, care for her home and husband, and keep "her head above water" at the time the schooling is needed? Are both spouses in agreement as to the mode of education? Is the parent/child relationship in such a state that education in the home may proceed peacefully and fruitfully? A second category I would like to broach involves the needs of the student. Every person is a unique and unrepeatable person, deserving to be viewed as such in all areas. Parents have to be attentive to the uniqueness of each child, not only in the academic area, but in the social and emotional realms as well. Education's goal is to see to the full development of the person in all of his powers. It doesn't end when a child walks into the home from school or after the homeschool lesson is completed for the day. Objectivity and some emotional 'space' is needed on the part of the parents in order for them to be able to continually assess the academic, social and spiritual needs of their child, and to discern the best provision for their completeness. My third category is closely linked to the second. Following the assessment of the child for his needs is the survey of the educational options available to his family. Public school systems, poorly reported in Miss Bratten's article, might have a better mechanical drawing course for your 15-year-old aspiring architect. The Catholic schools in your given area might employ highly trained orthodox religion teachers, who prepare your child for first communion with depth and beauty. On the other hand you might find some objectionable materials taught in your particular district. It is appropriate for parents to look openly at all systems before choosing one or the other. Decisions regarding the education of children are complicated and often inexplicable to friends and family. This is where it is prudent not to judge what 'others' are doing, nor assume an attitude of superiority regarding one's own mode of education. What suits one child and family might ill suit another, and might actually produce harm if imposed upon them. Most of all, it would befit new parents to remember that the sacramental graces of marriage remain alive and active for the spouses to rely upon as they together pray for the wisdom to know how to gently and lovingly guide the maturing process of their beloved offspring.
Susan Creel Fischer, Class of '84
In her recent reply to my article on capitalism, Martha Blandford writes that I seem "alarmed by the division of classes a capitalist economy supposedly creates." I am neither alarmed nor surprised. A capitalistic economy has allowed many people to enjoy life to its fullest potential. But we must not fool ourselves into believing that all people start with the same advantages or disadvantages. It is for the disadvantaged that I speak. I would agree with those who say that a capitalist system is the best when it comes to allowing an individual to meet many needs, both physically and psychologically. But this does not remove the moral obligation of government and individuals to help the less fortunate in society. The government and individuals must protect against human greed that will exist in any system, be it socialist, communist or capitalist. As Pope John Paul II has stated, "I appeal to all who love freedom and justice to give a chance to all in need, to the poor and the powerless. Break open the hopeless cycles of poverty and ignorance that are still the lot of too many of our brothers and sisters." In my last article I ended with quotes from various Popes in regard to their appeal for governmental intervention into the laws of the marketplace when injustices exist. These quotes merit serious reflection. This time I will offer some quotes from the United States bishops who voted 236-2 on November 14th, 1995 to approve a pastoral message that calls for "greater economic justice in an economy with remarkable strength and creativity, but with too little economic growth distributed too inequitably." A 1995 statement by the U.S. bishops' Campaign for Human Development Committee stated: "Poverty in America is a social and moral scandal that continues to wound our nation deeply...although the causes of poverty are complex, the perpetuation of these extreme inequalities of income and wealth is unjustified." I know that some people would like to deny that a division of class is a serious moral concern, but obviously the U.S. Bishops believe otherwise. Mrs. Blandford criticizes me for seeming to equate economic differences with "moral inequities." Based on their statements, it would seem that the U.S. bishops also believe that large economic disparities involve moral inequities. The bishops further remind us that "when the poor among us suffer, we all suffer. When millions of families are left powerless and without opportunity, we all are diminished as a people...action against poverty means hard work...it means speaking out whether or not it is politically popular and taking risks when the future is uncertain." I do not deny that movement between the social classes exists; many people have done well in spite of the odds. However, most from the disadvantaged ranks do not move without some help. Even with the help the odds are often overwhelming. The question is: Do we care enough to do something about it? Please do not misunderstand me, I believe in this system. We have more wealth than any nation on earth. But we, as a society, can do better in dealing with the disadvantaged. And the government has a moral role to play especially when it comes to economic justice and the protection of life at all stages. My only hope is that we realize there are injustices in our society, as there are in any society, and that solutions are not easy. It is easy for the "haves" of society to criticize the "have nots." And it is easy for the "have nots" to criticize and blame the system. Everyone, however, shares a responsibility for helping those in need, including the government. And those in need have a responsibility as well to do something about their life situation. But sometimes the government is the only power that the masses of people have to protect them and help them against powers that sometimes exploit.
Thomas E. Graham, Ph.D.
Congratulations to David Schmiesing for his insights and excellent application of Christopher Dawson's The Crisis of Western Education in his article "Confrontation and culture at Franciscan University." In my undergraduate days in Steubenville one of the core themes consistently presented to me through studies and experience was "the Catholic Church as a 'both-and,' as opposed to an 'either-or' religion." In other words, the universality of the Church embraces people of all folds, united under the mantle of Truth. Thus, within this baptized family, there is room for different expressions of the one Faith: for contemplatives, as well as for missionaries; for Oratorians and mystics, the poor and the rich, the infant and the aged, the East and the West. The primary 'streams' of Catholicism found on both campuses of Franciscan University, of the"traditional" and the"charismatic," ought to be equally accepted and nurtured in the same "One, Holy, Catholic and Apostolic Church." It is the combined efforts of faithful and humble Catholics cooperating with the Holy Spirit to advance the gospel in the world, which has, throughout history, caused the flowering of an authentically Catholic culture. It is, as Mr. Schmiesing rightly noted, not"just the peaceful co-existence" of various spiritual traditions, nor a "struggling...for domination, simply tolerating each other, or just learning from each other," that has and will continue to bring about new, original fruits for Catholic culture, but rather it is a true uniting and activity based upon their mutual permeation which accomplishes a "dynamic historical process" and spiritual growth among the faithful. Indeed, it is the movement from "confrontation" to "permeation" to an "eventual creation of new forms of culture and thought--art, literature, institutions, and so forth," which continues to assist the Church by supporting, expressing and handing on the Catholic way of life to future generations. Christopher Dawson had great insight when he demonstrated these three stages, while commenting on centuries of human development in his various socio-historical works on the Catholic Church. So, how exactly does this process of 'productivity' and 'creation' occur in university life of Steubenville? The very fact that the University exists as an 'intellectual and faith community' suggests activity of both the mind and heart. Culture is not just tied in with the activity of the mind, producing moments of reflection and admiration amidst excellent music and artwork. It is more than this. "Culture is inseparable from education," as Christopher Dawson insists. He directly links the term 'education' with the anthropological term of enculturation: "the process by which culture is handed on by the society and acquired by the individual." Therefore, education is intimately involved in the passing on of ideas and customs from the community to the individual. Is this not the best way for parents to instruct their children in matters of faith and morals? By presenting to their young ones a way of life (i.e. a culture) that authentically mirrors the principles held and declared to be true and valuable? As family members of a university which professes belief in "the Way, the Truth and the Life," the fullness of our Creed should naturally find its expression in our daily lives, continually present in varied and new forms. The priority placed on authentically Catholic education at the University should make the development and flowering of culture ever present amidst the lively interaction of individuals participating in intellectual and spiritual growth. Therefore, if new forms of culture are to emerge and develop as man enters the third millennium, it would seem that Franciscan University possesses the healthy tensions and factors required to move past the horizontal confrontations, and proceed onward and beyond, emerging toward new, unifying and productive expressions of an authentically Catholic way of life. Our task is presented anew, and yet, has always remained the same--to embrace the Truth, a beauty so ancient and yet ever new.
Patricia Maher, Class of '96
© The University Concourse, March 27, 1997 |
