We Wish You A Merry Christmas ! May God Bless You

22 12 2013

Mary and Joseph in Manger

The various enemies of Christmas have managed to remove from the public gaze most of its once common external signs. We see few mangers. Everything Christian is swept out or sanitized. What Christmas is finds itself removed. One might argue that things like the Christmas tree itself, the Yule log, or even sentimentalized snow are, in fact, steps to remove any specific Christmas meaning.

Christmas has become a “winter festival,” whatever that is. “Dreaming of a White Christmas” shifted attention from the feast to its atmosphere. “Adeste fideles” and “Silent Night” we still hear, of course. We try to be “joyful and triumphant,” as if the event of Christmas had nothing to do with what causes the joy. We are to be festive without a reason. The increasing emptiness of the feast gnaws at our souls.

Christmas is now a feast without a cause. Folks do not, however, want to give up the days off, the presents, the good feelings, the “chestnuts roasting on an open fire.” So they are kept without the religious mood that caused them to come about in the first place. We have gone through this elimination of the Christmas theme before. But what interests me is why Christmas in particular, by all odds the most popular of Christian feasts, has found itself under such attack? We cannot even have symbolic signs of its significance or meaning. Why is Christmas feared? Why is it dangerous?

One reason is, supposedly, that it “offends” the sensitivities of those of other religious persuasions. They have delicate consciences. The older notion of “I will tolerate your quirks if you tolerate mine” is not present here. Christmas is what offends. Why is this?

Chesterton’s poem, “The Wise Men,” reads: “Step softly, under snow and rain, / To find the place where men can pray; / The way is all so very plain / That we may lose the way.” Christmas is feared because it is true. If true, it is dangerous. We cannot just ignore it, much as we try. “So very simple is the road, / That we may stray from it. / … And the whole heaven shouts and shakes, / For God Himself is born again….” We may stray from the road.

How odd to have a plain road on which we can lose our way. This not-wanting-to-know about “God Himself” born again is a voluntary act. We do not want to be reminded of the manger. We do not want to see those who actually rejoice in the Christmas Mass, in the family unity about the Holy Family.

We have instead warm colors, winter fests, animals, snow, presents. We do not have the manger, the angels singing on high. And the Word made flesh to dwell amongst us? This we do not want to reckon with.

          No fear here: “The Nativity with God the Father and the Holy Ghost” 
        (Giovanni Battista Pittoni, c. 1740)

If Christmas is just a myth, we can let it alone. But what if it is a history, an event, an account of what happened in the time of Caesar Augustus, “when the whole world was at peace?” We do everything possible to prevent ourselves from considering the implications of this fact.

Christopher Dawson once remarked that, on the morning after the Nativity, the leading papers of Jerusalem, Rome, or Athens – had there been such – would not have announced it. It was not important. From the beginning, the Nativity was only known by a few. It is an event that is “too good to be true.” But that is precisely what it is not. It is true. Its good is something we should know and want to know. Indeed, within the Christian corpus is the sometimes upsetting mandate to make this event and its consequences known to “all nations.” Even if they do not want to hear of it? It seems so.

The fear of Christmas is something even more basic, or perhaps more sinister. Why is that? It is one thing simply not to know something because we have never encountered it or thought about it. It is another thing when, having heard of it, we refuse to allow it to be known. We organize our polity in such a way that every obstacle is put in the way of knowing it.

We are not yet like the countries which seek to prevent private expressions or celebration of Christmas. But with developments such as our increasing denial that marriage is of a man and a woman, we belong to the same mentality. We have taken the first step, and perhaps more than the first.

Christmas is a dangerous feast. We fear it. We do not allow ourselves to consider it. Yet, somehow, we still envy those who know this feast of domesticity. “Unto us a Child is born.” “What Child is this?” If this Child is indeed “Christ the Lord,” what happens to us who make every effort to prevent its truth from being known?..Robert Royal





A Few Arguments Against Tattoos By THEODORE DALRYMPLE

13 12 2013

An editorial in a recent edition of the New England Journal of Medicine drew attention to the outbreak of skin infection caused by tattooing.

The bacteria that cause the infection are of the same family as that which causes tuberculosis. They are difficult to detect, grow in culture, or treat.
The infecting bacteria can be transmitted even where the tattoo “artist” practices the strictest hygiene, for it is the inks that have been contaminated before use from sources such as water. Like one or two other doctors I know who detest tattoos and all that they stand for, I confess (somewhat guiltily) to having experienced a little Schadenfreude as I read the editorial: for doctors are not supposed to feel pleasure at anyone’s illness, however contracted and however much deserved.
If only the American economy had grown at the rate as what the New England Journal calls the “tattoo industry”! The world would be in much better economic shape, for according to the Journal the proportion of American adults who have at least one tattoo has risen from 14 percent in 2008 (already much increased from days gone by) to 21 percent today. Fifty percent growth in four years! Not even China could match it.
Nor is this a merely American trend: a friend of mine, a professor of pharmacology, recently visited a university town in Sweden to give a lecture and was surprised to find that practically all the young people there were tattooed. The small town in France near where I live now has at least two tattoo parlors; I was recently in Gloucester, England, where I counted eleven; and a New Zealand doctor-friend of mine, who specializes in treating adolescents, tells me that half of young New Zealanders now have tattoos. The wife of British Prime Minister David Cameron has a tattoo on her ankle.

Presumably the social significance of tattoos has changed somewhat. In 1913, Dr. Charles Goring (father of the distinguished actor Marius Goring), a prison doctor, published a vast compendium of statistical information about criminals called The English Convict, in which he wrote:
It was originally asserted by Lombroso [the famous Italian doctor, anthropologist and criminologist], and the statement has been confirmed by observers, that the criminal displays an inordinate tendency to tattoo his body — the tendency being regarded as an atavistic revival of the love of ornate display which characterises the savage.
Goring also found that the tattooing among criminals was inversely proportional to their intelligence.
But that was in 1913; educational progress has since been immense. The Journal therefore did not comment on the cultural side of the question, on the sudden mass outbreak of extreme bad taste, but dealt only with its health aspects, for example on the ways in which tattooing might be made even safer than it is now:
The Food and Drug Administration (FDA) is reaching out to health care providers, public health officials, consumers, and the tattoo industry to improve awareness, diagnosis, and reporting (through the MedWatch program) in order to develop more effective measures for tattoo ink-related public health problems.
Once the tattoo industry has been successfully reached out to, we can safely predict the next stage: publicly funded programs of tattoo removal. How long will it be before there is an editorial drawing our attention to the psychologically damaging effects of unwanted tattoos? And where Psyche comes, can Soma be far behind? Cost-benefit analysis will clearly show the advantages of tattoo removal, from greater self-esteem to better employment prospects.

ACKNOWLEDGEMENT
Theodore Dalrymple. “A Few Arguments Against Tattoos. ” Pajamas Media (September 3, 2012).
Reprinted with permission of Theodore Dalrymple.
Pajamas Media began in 2005 as an affiliation of 90 of the most influential weblogs on the Internet. They were linked together as an advertising network, but the intention was to provide a significant alternative to mainstream media.





Unsullied Reader By Chinwuba Iyizoba

20 04 2013

A recent article in the New York Times caught my attention. Uzoamaka Maduka, a 25-year-old woman and Princeton graduate, born to Nigerian parents and raised in Maryland is starting a literary magazine called the “American Reader”. Asked why she is starting such a magazine, she said, “So many of the voices in fiction that are out there are deeply neurotic white male stories of how, ‘Oh, I had weird sex’; I kind of felt like, I really don’t want to sit still for this.”

My sentiments exactly! I have planned many quiet weekends, indoors; cuddled up with books I thought will be great reads only to be discomfited by their lurid and sleazy contents. Every now and then, I find myself immersed in the deeply disturbed ramblings of a madman pretending to be an author. Well, I don’t need to tell you how unpleasant this is. I am surprised how little help readers get in choosing appropriate reading. I find there are few helpful reviews on the Internet or anywhere else. In a world littered with every unsavory publication, good literary reviews are essential, yet many, though desiring it, are too lazy to promote it. A failure in sharp contrast to speedy and often vitriolic outrage directed at literary works challenging gay agenda, pornography or pro-life views. In my view, such outrage, though based on false agenda, achieve its immediate object of scaring off dissenters or at least getting themselves a hearing. This can cut both ways, for silence often means consent. I hope American Reader will compliment efforts of others like MercatorNet and Almudi, to fix the broken back of contemporary literature.

“The American Reader is restoring literature to its proper place. It seeks to be principled, but not dogmatic; discerning, but not cruel; popular, but not populist. It honors the dignity of the reading public,” says the website.

What is more? Ms Maduka is a practicing Catholic who is ready to defend her beliefs. She attends weekly Mass at St. Ignatius Loyola on Park Avenue with her boyfriend Mr. Mullen, who became Catholic while they dated at Princeton; together, they hope to bring their fledgling magazine to everyone who needs it. To them, I say, Good luck!

Chinwuba Iyizoba is an Engineer. He is also the author of “ After the Juju Man”








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