Monday, December 31, 2007

Priest of the Year

It's New Year's Eve and for the priest of the year I have decided to choose every priest who wears his collar or habit faithfully. Two years ago I wrote this article in the Boston College Observer. I repost it here and add some additional comments.

Priests Should Wear Collars

It’s happened again. Someone I thought was a layman happens to actually be a priest. This time I was sitting in St. Mary’s Chapel and the regular priest was late. Another man, whom I see everyday, celebrated Mass, and I never knew he was a priest. The reason for this is that he goes out and about in regular, everyday clothes. I wish that priests in general, but especially the Jesuits, wouldn’t do this. While Vatican II called for a reform of the dress of religious, it did not say to abandon it. Jesuit deacon Chris Collins says, “We were taught in the novitiate that we do not have a specific religious habit, but are to wear what is common to respectable diocesan clergy- that is, the Roman collar...” Many diocesan priests do not wear the collar because they feel more pastoral without it. Dressing in street clothes allows them to relate better to some people. However, times have changed and many people now feel they relate better to priests who wear the collar. While many priests do not mean anything bad by not wearing their clerics, to avoid ambiguity it seems like a good idea for priests to dress properly.

From a practical standpoint, it is beneficial to actually know who is a priest and who is not. For example, a person in a state of sin could easily identify someone to whom to go to confession, or a woman would know that a man is unavailable. Clerics are a priest’s wedding ring. People would also be properly able to address priests as “Father” and not as “sir.” Furthermore, clerics are a sign of poverty, as a priest does not own excess clothing.

Secondly, there is a spiritual reason why priests should be dress differently. It reminds the priest that he is not his own but belongs to God 24/7. He is a source of inspiration for all of us who are not priests, remind us to follow Jesus in all the ways we are called. The collar raises our minds to God in a secular world, as it is a sign of contradiction in a world in rebellion against God. As seminarian Carlos Suarez states, “A collar is a matter of identity. By wearing it the priest is declaring something about himself, challenging the perspective of the world by standing out in proclamation of the Christian message. It makes him easily identifiable and sets him apart from other people, not as a matter of setting him higher, just setting him apart…there is an identity that goes with it, an identity that they must strive to live up to, and that others assume of them. Lastly, it’s a defense for the priest. If you're wearing your collar, you're less likely to do things, say things, or go places that you might be tempted to if you weren't wearing it”

Lastly, for Jesuits, it is particularly surprising that they do not wear their clerics. Jesuits take a vow of obedience to the Holy Father, and Pope John Paul the Great expressed his desire for priests to return to dressing visibly. Pope Benedict has not stated a contrary view, nor has he changed canon law which says, “Clerics are to wear suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and legitimate local custom.” In the Directory on the Ministry and Life of Priests, which JP approved, it says, “In a secularized and materialistic society, where the external signs of sacred and supernatural realities tend to disappear, it is particularly important that the community be able to recognize the priest, man of God and dispenser of his mysteries, by his attire as well, which is an unequivocal sign of his dedication and his identity as a public minister. The priest should be identifiable primarily through his conduct, but also by his manner of dressing, which makes visible to all the faithful, indeed and to all men, (his identity and his belonging to God and the Church…This means that the attire, when it is not the cassock, must be different from the manner in which the laity dress, and conform to the dignity and sacredness of his ministry…Because of their incoherence with the spirit of this discipline, contrary practices cannot be considered legitimate customs; and should be removed by the competent authority…Outside of entirely exceptional cases, a cleric's failure to use this proper ecclesiastical attire could manifest a weak sense of his identity as one consecrated to God.” Exceptional cases include physical activity (even John Paul changed for skiing), in house, and other circumstances.

Whether or not a priest wears his collar does not make a him good or bad priest. Let us also thank those priests who do wear their priestly dress and ask that all priests on campus wear the collar most of the time outside of St. Mary’s Hall so we can know who they are. There’s no need to be ashamed of being a priest.

I do not claim to judge priests who do not wear their collars, but I think it may stem from a lack of an understanding of priestly identity. A priest is not his own. He belongs to God. Priests need always need to be ready to serve God's people. I know priests who have been stopped in public to hear confessions. This would never happen if the priest was hidden in street clothes.

Similarly, I don't think there is any better way to promote vocations than to be a young priest in public wearing a collar. For many, being a priest is something for white, old men. If many of the younger, non-European/American Jesuits wore their collars at Boston College, it would draw interest in Catholicism. People may ask a younger man a question he is not comfortable asking someone older.

Furthermore, it is a constant reminder of the faithful that we are to give our lives to God as well. The black dress, representing mourning, keeps our eyes on something other than this world, and the white collar focuses us on the resurrection, our hope.

Finally, it is sign of true poverty of spirit for a priest to own few clothes and dress in clerical attire. It's always disappointing when I see a Franciscan wearing a suit that probably cost hundreds of dollars.

Liturgy of the Hours at Boston College

There is a liturgy of the hours group at Boston College which meets on Tuesday and Thursday mornings after the 8:00 AM Mass to pray morning prayer. It was started by a Jesuit, Father Tony Corcoran, last year. He is now a missionary in Siberia. At first, the prayers and psalms were simply taken from the ordinary, but when he left us for Russia, he said that at some point we should begin to add the feast days of the saints. Sadly, many people at BC are opposed to doing the office as prescribed by Mother Church. They use the fact that the office is difficult to do properly (it involves flipping of pages) and that Father didn't make us do it fully as an excuse. Of course, as I mentioned, Father said someday we would begin doing the full version. It makes perfect sense of beginners to start out slowly, but Boston College students are some of the brightest in the country and certainly capable of learning the rubrics properly.

That isn't to say we won't make mistakes as we stumble through it or need to ask questions, but it is worth doing correctly. Holy Mother Church gives us the saint days and seasons to mark our year and celebrate the life of our Lord and the history of the Church. To ignore them continually turns into iconoclasm and is horribly not Catholic. Furthermore, the Liturgy of the Hours are in fact liturgy when someone ordained is praying. We must always keep in mind that the liturgy does not belong to any one person but to the Church, as expressed by our Holy Father in his great book The Spirit of the Liturgy and we have no right to change it. We live it. Our love for our Lord and His Church should cause us to make the effort. It's worth trying to do it right even if that involves making mistakes.

Conversation with an Agnostic

I recently received an e-mail from an agnostic friend and thought that some of his questions were very good ones. I would like to make my responses public. His statements were made in response to C.S. Lewis' essay "Man or Rabbit," a plea for intellectual honesty. Lewis is calling people to be intellectually honest. If Christianity is true, we must be Christians. If abortion is wrong, we must outlaw it. We cannot live lies or do immoral things.

Lewis makes a second point in his essay.

The idea of reaching "a good life" without Christ is based on a double error. Firstly, we cannot do it; and secondly, in setting up "a good life" as our final goal, we have missed the very point of our existence.

The atheist asks if he can live a good life without God, thus missing the meaning of life which is union with God. The atheist doesn't know what life is about because he or she denies that there is God to be one with.

Lots of people think that Christianity is about morals, but I want to stress that it is not. It is about union with God. This article from Traces magazine, put out by Communion and Liberation, treats of this topic. At the funeral of their founder, our Holy Father, while still Joseph Cardinal Ratzinger, spoke on this topic as well. The text can be found here. One key text is

In this way, he understood that Christianity is not an intellectual system, a packet of dogmas, a moralism, Christianity is rather an encounter, a love story; it is an event.

The goal is not the doctrine or the morals but Christ. Doctrine explains how to act, and the act brings us to Christ.

Keeping this in mind, it becomes clear that the purpose of Mass is not to be told how to live but to be drawn closer to Christ. The Mass is a prayer of worship to the Father which Christ offers to Him through the priest. The homily, therefore, is not supposed to tell us how to live per say but to draw us closer to Christ. Sometimes this involves morals.

My friend raised the question of whether having an external source to speak to us about morality is necessary. I would have to say yes. Without the external source, morality can become simply my opinion on morality, not what I know the truth of morality to be. My friend, who is pro-life, knows how many people are wrong on this question. Similarly, the Scriptures tell us that we are set free from the law. This does not mean we are free to disobey it but to, by the power of the Holy Spirit, have our wills drawn into conformity with it. Many times we do not understand why we should avoid a certain act until after we give it up. While my friend is possibly free from the law that says we shouldn't commit adultery (something obvious to most people), it takes Christ and His Church to tell us that lusting is the same as committing adultery in our hearts. We need to be called to a higher standard sometimes.

Furthermore, I would add that many times that the atheist, because he has closed himself off to the grace of God, cannot begin to overcome immorality. We all know what can be called "the problem of human freedom." We fail to do the good we want to do and we do the evil we don't want to do. If we look hard enough, we can all find in ourselves a bad habit we have tried to overcome but cannot.

Lastly, he asks why the Gospels call the faithful sheep and Jesus the Good Shepherd. Looking at the image, we see how the lamb is carried on the shoulders of Christ. Those who are shepherds recognize this. In order to teach the sheep to stay close to the shepherd and recognize his voice, a lamb has its legs broken. It learns to rely on the shepherd as he carries the lamb around. We are very much like this sheep. Our Lord spiritually breaks our legs. We learn to hear His voice and listen to His word. We learn His voice and we learn to follow Him. We walk with Him. He leads us home, to the Father's house. Most importantly, like a shepherd, He takes care of us.

Review of The Nativity Story

Recently I had the chanced to watch the film The Nativity Story and I thought I would write a brief review. The music was very good, and at the end, when the family flees to Egypt, I was struck at the sight of the pyramids, and how Christ's exodus from Egypt parallels the exodus from sin that we all go through.

Other than that, I thought the film was blasphemous. First, Mary is portrayed as a whinny brat and not the beautiful lady "full of grace" that she should be. About Joseph she says, "How am I expected to marry a man that I do not love?" This concept would not be one that she would have expressed, even if she was a sinner, due to the culture of her time. Similarly, when our Lord is born, Mary experienced birth pains, something that she did not.

"[T]he report concerning the child was noised abroad in Bethlehem. Some said, ‘The Virgin Mary has given birth before she was married two months.’ And many said, ‘She has not given birth; the midwife has not gone up to her, and we heard no cries of pain’" (Ascension of Isaiah 11 [A.D. 70]).

Mary experienced pains when the Church was born on Calvary.

I was also very disturbed that Mary had her palm read in the temple marketplace. Lastly, many people like the film because of its portrayal of Joseph. I have a strong devotion to Saint Joseph, praying to him daily, and I was very disappointed in the way he was portrayed as well. While we see his self-sacrificial love, he was portrayed as too sinful for my taste. It is a long-standing tradition in the Church that Joseph, while born with Original Sin, never committed sin and that Saint John the Baptist also was sinless, being cleansed of Original Sin at the Visitation.

Putting all this together, I am sad to say that I cannot recommend the film to people.

"Good Morning"

Recently I was at Mass and after the procession, the hymn ended and the priest began with "ho ho ho." Then everyone laughed and he smiled and the Mass began "in the name of the Father..." like Mass always begins. It reminded me of an e-mail I sent to a friend a while back on this subject. I wanted to share it now.

I wanted to explain more thoroughly the view which ____, ______, _______, and I hold that a priest should not begin with "Good morning" or "good afternoon" and should not end Mass with "have a nice day."

This is articulated very well in the book Why Catholics Can't Sing and also implied at in our Holy Father's masterpiece The Spirit of the Liturgy. I would add that I also don't approve of "Let us begin in the name of the Father...." instead of simply "in the name of the Father."

Let me state to begin with that a priest who does such is not a bad priest, he isn't doing anything that is not allowed, it's just something we all don't like. This is not what defines for us if a priest is a good priest or a Mass is a reverent Mass. One of the most flippant priests I know never begins this way and one of the most reverent ones I know always does. I argue would also argue that it is allowed for them to do this because it's before the sign of the cross and therefore before Mass and after the final blessing and therefore technically after Mass. Therefore, this is simply our preference, but one which I think is justified.

Mass is a very sacred event. Many times the sacredness of Mass is lost. When we enter into Mass, we begin with either a piece of sacred music such as a hymn or a chant or the entrance verse. The priest is wearing robes and he processes in. A train of altar servers lead him. A book of the Gospels may be held in the procession. A thurifer incenses as he walks. All of this says something is different here. And then he begins, "Good morning, everybody." It seems such a contradiction to the act. The sacred atmosphere dies a little Similarly, when I kneel down to pray I don't begin, "let me begin with..." but just simply, "in the name of the Father..." It's minor things like these that help to build the sacred atmosphere at which the Holy Sacrifice of the Mass can be offered reverently and with the most amount of beauty.

I hope this is helpful.

On Conscience

I wanted to do a post on what the real Church teaching on conscience but have found two resources that do it far better than I do. The first is this article by Doug McManaman. The second is this audio by Dr. Janet Smith. It's specifically about contraception but lays out the basics of conscience very well.


I have just updated the links section as part of my New Year's Eve great update. I wanted to briefly comment on what the links are.

The Mary Foundation produces great audio CDs which can be ordered for free. I highly recommend all of them. They also has other useful resources, which due to their extensiveness, I cannot say I've checked them all out in order to endorse them.

Boston Faithful Seeking Understanding is an apologetics group based in Boston of which I am a part of.

Catholic Educator's Resource Center is a great resource for apologetics.

Companion of Jesus is an excellent site on real, Jesuit spirituality.

Eternal Word Television Network is the website for the great television channel.

One More Soul an organization dedicated to the truth on life issues.

Sons of Saint Patrick is a Catholic men's group at Boston College.

The New Liturgical Movement is a blog dedicated to the reform of the Roman liturgy. I do not endorse all of the views expressed (for example, some of the writers are opposed to the use of any hymns and only support chant propers) but for the most part, they do a great job. I certainly do not endorse the things that appear in the comments box.

Sunday, December 30, 2007


I was just listening to the radio and heard the radio broadcaster mocking a famous musician/actress who is pregnant and not married. It reminded me of all the comments people make about those who suffer from same-sex attraction, even when people don't act on it. Americans, especially post-Christians, claim to be so non-judgmental. Why don't we see it?

Monday, December 24, 2007

What is the purpose of The Vagina Monologues?

The Vagina Monologues is performed at Boston College as part of the V-Day College Campaign. “V-Day is a global movement to stop violence against women and girls. V-Day is a catalyst that promotes creative events to increase awareness, raise money and revitalize the spirit of existing anti-violence organizations. V-Day generates broader attention for the fight to stop worldwide violence against women and girls, including rape, battery, incest, female genital mutilation (FGM) and sexual slavery.” The goals that V-Day sets are noble ones, ones which a Catholic institution should clearly support. The Church is against all of the above acts of violence that V-Day is trying to fight. People may wonder why the play has garnered such attention and caused so much controversy at Catholic campuses.

The reason has to do with the content of the play. The play continues to treat women as objects to be used instead of people to be loved. The play does not get to the root of the problem, the objectification of women. It continues the objectification of women and merely condemns certain acts as wrong. All of this will be seen when we go through the play skit by skit.

In the meantime, I think we can all agree that Catholic institutions should do something during the year to raise awareness about violence against women. Universities should be creative in doing this without compromising their Catholicity.

However, the V-Day organizers try to systematically refute many of the broader claims of the Cardinal Newman Society. We will respond to them now.

They say, “The pieces in ‘The Vagina Monologues’ are all reflections of real women's experiences. Some of the stories are not politically correct, but they are all real. It is important to allow all of the voices of women to be heard, regardless of how we personally feel about their experiences, as violence against women happens everywhere affecting one in three women worldwide.”

While the plays are based on women’s real life stories, they have been edited to work better on stage. This can be seen by going and taking the original script out of the library. In the controversial statutory rape story, some scripts say she was 12 at the time, others say she was 14. This is proof that the play has been edited. Furthermore, some of the vulgarity (such as the chanting of the word cunt) was put into the play for entertainment. It has nothing to do with the women’s stories. It is used as fun in between skits. It is fair to say that this is unnecessary vulgarity. Similarly, while the stories may be based in fact, the solutions that they offer to the problem of violence to women is what must be rejected. There is nothing wrong with listening to real woman’s experiences, but is this the right way to go about it?

Finally they write, “What else would the vagina possibly represent but women and femininity?” In the play, vaginas do not represent women but are said to be the whole of women. Women are treated as nothing other than their one body part and their urges associated with it.

Please stay tuned for the skit by skit analysis to be done in mid-January.

The Vagina Monologues

Over the course of the next two months, this blog will be your number one resource in the campaign against the anti-woman play The Vagina Monologues at Boston College.

This blog will attempt to systematically go through all of the scenes of the play to expose it for what it is and also answer the standard objections that the women-haters use. To get a quick intro the play, make sure to check our the Cardinal Newman Society where you can read a statement by Father Brian Shanley OP, president of Providence College and a talk given by Bishop D'Arcy of Fort Wayne-South Bend about the presentation of the play at Notre Dame.

Wednesday, December 19, 2007

Four Atheists

A friend sent me a two hour audio of a round-table discussion between Dawkins, Harris, Dennett, and Hitchens. I had a few thoughts:

Dawkins is clearly the light-weight, not even worth the time of most people. Hitchens contradicts himself often and gets a lot of historical facts wrong, and Harris' atheism comes across as the wish-fulfillment that some atheists claim Christians practice. However, Dennett is actually interesting to listen to.

I found it interesting that they all said that getting rid of the beautiful old translations of Scripture was a shame. Hitchens even said that the reformed liturgy was a shame because of its poor aesthetics. Dawkins added that the new liturgy shows how ridiculous faith is in a way that the Tridentine did not. I thought that was an interesting comment, based on faulty presuppositions. They were all very much enamored of the Christian art, architecture, poetry, literature, and music that has come down to us.

However, the entire talk was mostly on how religion is false because of the psychology of believers. The idea of truth never really came up in any concrete manner. Dawkins says that he only cares about the question of truth but at least here didn't actually deal with the matter. It was just accepted that faith was false. When Harris asked the others if they ever doubt their atheism, Hitchens said that some of Aquinas' proofs pose a problem that will never be answered. It shocked me that they can claim Christians have no proof of the existence of a God and then admit that they cannot refute the proofs that Christians offer.

Friday, December 14, 2007

Catholic Lifetime Reading Plan

Many people are familiar with Father McCloskey's Lifetime Reading Plan.

This is my version. I haven't read everything on the list, but I trust Father's recommendations. Therefore, I haven't removed anything, but I have added about five.

A Catholic Lifetime Reading Plan
• Catechism of the Catholic Church – Catholicism Explained/Theology
• Adams – The Spirit of Catholicism – Catholicism Explained/Theology
• Augustine – City of God – Spiritual Classics
• Augustine – Confessions of St. Augustine – Spiritual Classics
• Aumann – Spiritual Theology – Spiritual Reading
• Baur – Frequent Confession – Spiritual Reading
• Baur – In Silence with God – Spiritual Reading
• Belloc – The Great Heresies – History and Culture
• Belloc – How The Reformation Happened – History and Culture
• Belloc – Survivals and New Arrivals – History and Culture
• Benson – Lord of the World – Literary Classics
• Bernanos – The Diary of a Country Priest – Literary Classics
• Bouyer – Spirit and Forms of Protestantism – Catholicism Explained/Theology
• Boylan – Difficulties in Mental Prayer – Spiritual Reading
• Boylan – Tremendous Lover – Spiritual Reading
• Burke – Covenanted Happiness – Spiritual Reading
• Carroll – Christendom I – History and Culture
• Carroll – Christendom II – History and Culture
• Carroll – Christendom III – History and Culture
• Carroll – Christendom IV – History and Culture
• St. Catherine –The Dialogues – Spiritual Classics
• Cervantes – Don Quixote – Literary Classics
• Chautard – Soul of Apostolate – Spiritual Reading
• Chesterton – Everlasting Man – Spiritual Classics
• Chesterton – Orthodoxy – Spiritual Classics
• Chesterton – St. Thomas Aquinas
• Chesterton – St. Francis of Assisi – Holy Men and Women
• Cizek – He Leadeth Me – Spiritual Reading
• Crocker – Triumph – History and Culture
• Caussaude – Abandonment to Divine Providence – Spiritual Reading
• Dante – Divine Comedy – Literary Classics
• Dawson – Christianity and European Culture – History and Culture
• Day – Long Loneliness – Holy Men and Women
• Day – Why Catholics Can’t Sing
• de la Colombiere – Trustful Surrender to Divine Prodivence – Spiritual Reading
• de la Palma – The Sacred Passion – Spiritual Reading
• de Sales – Introduction to Devout Life – Spiritual Reading
• de Sales – Treatise on the Love of God – Spiritual Reading
• d'Elbee – I Believe in Love – Spiritual Reading
• Dubay – Fire Within – Spiritual Reading
• Eliot – Christianity and Culture – Literary Classics
• Endo – Silence – Literary Classics
• Escriva – Christ is Passing By – Spiritual Reading
• Escriva – Way, Furrow, Forge – Spiritual Reading
• Escriva – Way of the Cross – Spiritual Reading
• Faber – All for Jesus – Spiritual Reading
• Garrigou-Lagrange – Three Ages of Interior Life, I – Spiritual Reading
• Garrigou-Lagrange – Three Ages of Interior Life, II – Spiritual Reading
• Granada – Sinner's Guide – Spiritual Reading
• Guardini – The Lord
• Guardini – End of the Modern World – History and Culture
• Hahn – Rome Sweet Home – Catholicism Explained/Theology
• Hildebrand – Transformation in Christ – Spiritual Reading
• Hildebrand – The Privilege of Being a Woman
• Hopkins – Hopkins: Poetry and Prose – Literary Classics
• John XXIII – Journal of a Soul – Holy Men and Women
• John of the Cross – Dark Night of the Soul – Spiritual Classics
• John Paul II – Crossing the Threshold of Hope – Misc
• Kempis – The Imitation of Christ – Spiritual Reading
• Knox – Enthusiasm – History and Culture
• Kreeft – Christianity for Modern Pagans – Catholicism Explained/Theology
• Kreeft – Refutation of Moral Relativism – Theology
• Lawrence of the Resurrection – Practice of the Presence of God – Spiritual Reading
• Leclercq – Love of Learning and the Desire for God – History and Culture
• Lewis – Problem with Pain – Spiritual Classics
• Lewis – Mere Christianity – Spiritual Classics
• Lewis – Screwtape Letters – Spiritual Classics
• Liguori – 12 Steps to Holiness and Salvation – Spiritual Reading
• Liguori – Uniformity with God's Will – Spiritual Reading
• Martinez – True Devotion to the Holy Spirit – Spiritual Reading
• Montfort – True Devotion – Spiritual Reading
• Lovasik – The Hidden Power of Kindness – Spiritual Reading
• Manzoni – Betrothed – Spiritual Reading
• Masson – Companion Guide to Rome – Misc
• Merton – Seven Storey Mountain – Holy Men and Women
• Merton – Thoughts in Solitude – Spiritual Reading
• Monti – King's Good Servant but God's First
• More – Sadness of Christ – Spiritual Reading
• Muggeridge – Something Beautiful for God – Holy Men and Women
• Neuhaus – Catholic Matters – Misc.
• Newman – Apologia Pro Vita Sua – Holy Men and Women
• Newman – Essay on Development of Christian Doctrine – Catholicism Explained/Theology
• Newman – Idea of a University – Literary Classics
• Newman – The Rule of Our Warfare
• O'Connor – Flannery O'Connor: Complete Stories – Literary Classics
• Ott – Fundamentals of Catholic Dogma – Catholicism Explained/Theology
• Oursler – The Greatest Story Ever Told – Spiritual Classics
• Percy – Lost in Cosmos – Literary Classics
• Percy – Love in the Ruins – Literary Classic
• Perquin – Abba Father – Spiritual Reading
• Pieper – The Four Cardinal Virtues – Catholicism Explained/Theology
• Phillipe – Interior Freedom – Spiritual Reading
• Ratzinger – Spirit of the Liturgy – Theology
• Ray – Upon This Rock – Theology
• Rice – 50 Questions on the Natural Law – Misc.
• Rohrbach – Conversation with Christ – Spiritual Reading
• Scupoli – Spiritual Combat – Spiritual Reading
• Sertillanges – Intellectual Life – Misc
• Sheed – Theology for Beginners – Spiritual Reading
• Sheed – To Know Christ Jesus – Spiritual Reading
• Sheen – Life of Christ – Spiritual Reading
• Sheen – Mary: The World’s First Love – Spiritual Reading
• Sheen – Priest is Not His Own – Spiritual Reading
• Sheen – Three to Get Married – Spiritual Reading
• Sienkiewicz – Quo Vadis – Literary Classics
• Stein – Woman – Misc
• Suarez – Mary of Nazareth – Holy Men and Women
• Tanqueray – Spiritual Life – Spiritual Reading
• Mother Teresa –Simple Path – Spiritual Classics
• St. Teresa of Avila – Interior Castle – Spiritual Classics
• Teresa of Avila – Way of Perfection – Spiritual Classics
• St. Therese of Lisieux – Story of a Soul – Spiritual Classics
• St. Thomas Aquinas – My Way of Life – Spiritual Classics
• Tolkien – Lord of Rings – Literary Classics
• Trochu – Cure of Ars – Holy Men and Women
• Undset – Kristen Lavransdatter – Literary Classics
• Walsh – Our Lady of Fatima – History and Culture
• Waugh – Brideshead Revisited – Literary Classics
• Wegemer – Thomas More – Holy Men and Women
• Weigel – Witness to Hope – Holy Men and Women
• West – Good News About Sex and Marriage – Theology

Sunday, December 9, 2007

Why the Switch?

One might be wondering why I decided to switch from Xanga to Blogger. The reason behind the move has to do with the usability of the site. It seems as if as long as I was on Xanga, commenting was going to limited to a very few number of readers. The switch has been something I have thought about for a while, and I kept delaying it saying that eventually The Observer would get a blog where I could write and people would comment freely. However, since it looks as if that dream of mine isn't going to happen anytime soon, it is now time for me to create a place where I can write on every issue that arises on the BC campus and allow readers to do the same.

Stay will be a wild ride.


Welcome to the new home of the BCatholic Blog. Thank you to everyone who has followed me from my old Xanga site.