The Witness of Mary, and the Church's Enduring Fruitfulness

Here is a selection from Pope Leo's homily on the Solemnity of the Assumption of the Blessed Virgin Mary. Nothing I write could come close to the depth of this meditation. So I present a selection from his homily for today (thanks to Vatican Media). The Pope emphasizes that the Assumption — the triumphant fulfillment of Mary's life — is linked to the prayer she gave us in her encounter with Elizabeth while Jesus was yet in her womb. Mary's glorification, soul and body, fulfills the union with Jesus that she lived every moment of her historical life. When we live through faith in Jesus and love for one another, the hope of the resurrection and the promise of God's kingdom begins to transform our lives here and now, and thereby changes our world in which we journey toward the definitive realization of God's kingdom. His glory is manifest in the love and mercy that bring forth new ways of living, and in the light it shines on the meaning of everything in history. Pope Leo emphasizes that "the Resurrection enters our world even today... Prior to being our final destiny, the Resurrection transforms — in soul and body — our dwelling on earth. Mary’s song, Magnificat, strengthens the hope of the humble, the hungry, the faithful servants of God." 

After three months, the worldly "novelty" of a "new Pope" has mostly worn off. The various platforms of secular media shift their preoccupations faster than ever. Indeed, this is a time in history in which it's easy to be "anxious and worried about many things." Our soft-spoken Anglo-American-Hispanic-Peruvian Pope doesn't stir up many headlines, but let us not forget to attend to the spiritual (Spirit-filled) profundity of his teaching. He continually recalls our hearts to the "memory" of Christ the Redeemer and the fruitfulness of our adherence to Him. 

Here is a rich selection from Pope Leo's beautiful homily for today:

"The liturgy of this feast of the Assumption offers us the Gospel passage on the Visitation. Saint Luke recorded in this passage a decisive moment in Mary’s vocation. It is beautiful to recall that day, as we celebrate the crowning moment of her life. Every human story, even that of the Mother of God, is brief on this earth and comes to an end. Yet nothing is lost. When a life ends, its uniqueness shines even more clearly. The Magnificat, which the Gospel places on the lips of the young Mary, now radiates the light of all her days. 

"The Resurrection enters our world even today.  The words and choices of death may seem to prevail, but the life of God breaks through our despair through concrete experiences of fraternity and new gestures of solidarity. Prior to being our final destiny, the Resurrection transforms — in soul and body — our dwelling on earth. Mary’s song, Magnificat, strengthens the hope of the humble, the hungry, the faithful servants of God.  These are the men and women of the Beatitudes who, even in tribulation, already see the invisible: the mighty cast down from their thrones, the rich sent away empty, the promises of God fulfilled. Such experiences should be found in every Christian community. They may seem impossible, but God’s Word continues to be brought to light. When bonds are born, with which we confront evil with good and death with life, we see that nothing is impossible with God (cf. Luke 1:37).

"Sometimes, unfortunately, where human self-reliance prevails, where material comfort and a certain complacency dull the conscience, this faith can grow old.  Then death enters in the form of resignation and complaint, of nostalgia and fear. Instead of letting the old world pass away, one clings to it still, seeking the help of the rich and powerful, which often comes with contempt for the poor and lowly. The Church, however, lives in her fragile members, and she is renewed by their Magnificat. Even in our own day, the poor and persecuted Christian communities, the witnesses of tenderness and forgiveness in places of conflict, and the peacemakers and bridge-builders in a broken world, are the joy of the Church. They are her enduring fruitfulness, the first fruits of the Kingdom to come. Many of them are women, like the elderly Elizabeth and the young Mary — Paschal women, apostles of the Resurrection. Let us be converted by their witness!"

Maximilian Kolbe, Praising God, and Serving Our Neighbors

Today is the feast of Saint Maximilian Kolbe. He taught us to praise and love God always, to conquer indifference, to give ourselves in loving service to our neighbors, to follow Jesus through Mary in the Church.

Economy and the “Inexhaustible Treasure”

Jesus said to his disciples: “Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom. Sell your belongings and give alms. Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy. For where your treasure is, there also will your heart be" (Luke 12:32-35).

Where is our "treasure"?

We live in a society that worships money. 

Money has a legitimate place in life, as a medium of exchange and a symbol of the material value of our work (which is not the whole value of the personal self-giving action that constitutes human work). We earn money because our work, our personal effort to invest ourselves and participate in building up a human environment, manifests and communicates our transcendent human dignity and inestimable value as unique, free human persons, even if we perform the humblest of tasks. 

Workers cannot be bought, as if they were nothing more than material tools along with other “things” in the industrial production process. They are persons who contribute themselves, through their work, to a production project. For this they have a claim on the owners to be just (and further, to be equitable and charitable), They have a claim to be respected, treated with dignity, and given the means to take care of themselves and their families. Money enters in here, as a “medium of exchange” that is not just “transactional” but that represents — in part — the recognition of a common human bond, a sense of solidarity among all the persons involved in realizing the task that has been undertaken. The “wage” should be just, remembering that “justice” is a foundation for relationships with persons. A true “just wage” is not only materially adequate. It should be given as a sign of the owner’s appreciation of the persons with whom he or she is working together to realize a project. 

Some workers are more personally invested than others. “Equality,” therefore, is naturally proportional: the point is not that “everyone gets the exact same payment” (which, ironically, would reduce human work to a mere function, a thing that is “bought,” that has a price that defines its value). The just wage instead, is one way the employer prioritizes the personal value of the worker and his or her family. It serves the workers’ right to live and flourish by making it possible for them to obtain the material necessities of this life and some of its comforts as well, and also to save and eventually invest in their own property, to acquire “ownership” — concrete stewardship over a stable “place” with its own resources, where the worker is free to develop his or her own creativity. Here we see (I hope) some elements of what a person-centered economy might look like.

Money also enables people to help one another, and also support institutions that enrich their hearts, minds, and souls in literally priceless ways (consider their fundamental connection to their churches, that must be supported in order to carry out their ministry). These institutions still require food, water, electricity, repairs, and the resources to take care of their own employees. Everyone has material needs and can benefit from some of the comforts that reinvigorate life. This is all legitimate, and makes money necessary in society. 

But a human culture is spoiled when material things are ripped from the place where they contribute to an integral human life, and are used to measure the value of human persons. We all need “things” to meet our own essential material needs, but something is wrong if those needs preoccupy us, cause us to worry, or loom over us pretending to be the limits of the meaning of human existence. "Humans do not live on bread alone." Food, possessions, success, wealth are not the meaning of life. Still, even though our life is a journey toward a transcendent fulfillment beyond what we can imagine, we are journeying as bodily persons living on this earth, and so we need sustenance for our pilgrimage. 

We need some comforts too, which can help us live as bodily persons with a greater energy and scope. We need to rest, relax sometimes, and to have spaces of tranquility, for the growth of our families, and for hospitality. These are modest comforts that provide space for a healthier, more expansive, more magnanimous life: a life worthy of human dignity. Nevertheless, it is a life that "moves" toward God's kingdom. There is a problem when — instead of seeking reasonable comforts and useful things for the sake of living with an attention to our humanity, searching for truth and goodness, living generously and sharing with our companions on this journey toward the Inexhaustible Treasure  — we find ourselves living for the sake of acquiring ever greater comforts and luxuries, and ever more sophisticated technological and other devices beyond the practical paths opened up here and now for ours or anyone else's human development. 

If we live to acquire stuff, and we make these (ultimately limited) "riches" the measure of what it means to live, we will be ultimately disappointed. No security system can protect our superfluous stuff from the reach of the most subtle of all thieves: time. What we once thought was so precious about the things we bought fades or becomes useless or, eventually, boring. Boredom is the “moth” that inevitably destroys finite things for persons who seek from them the infinite satisfaction for which our hearts were made. But the world of consumerism fills our ears with lies and distracts us with false promises. So we throw away our old things and buy new things; then, eventually, we throw them away too. We become our own thieves, stealing from ourselves, stealing away the possibilities for a great life in which every day is a sign that draws us toward eternal fulfillment, toward the Kingdom that God ardently longs to give to His children. But we live in distraction, grasping blindly at the edges of things, desperate and dissatisfied. We rely on our own strength and measure, and the experience of our own inadequacy makes us afraid. This is what a materialistic consumer economy looks like.

But Jesus says, “Do not be afraid.” God loves us. He has created us to share forever in His Infinite Glory. He has made us for Himself, and He wants to give Himself to us. Let us place out hope in Him, and “make room” in our hearts for the Kingdom He is pleased to bestow upon us.

August Scenes

Here is some digital artwork for the month of August.

It seems that a "Fall" semester begins in a couple of weeks. But August 2025 still feels like Summer, with heat, humidity, and thunderstorms. And still quite a bit of sunlight into the evening.

Nagasaki, Edith Stein, and Prayer for Peace

We remember many persons and many moments in these dramatic days of August. We mourn the past with an unconditional sorrow, while we also recognize in these events (in pictures like these) that our world continues to hold and put its trust in vast and even greater powers for destruction. We have lost connection with reality if we think that we can somehow “balance” these powers by our own cleverness, or by making “deals” while ignoring the precariousness of the future and the seriousness of what is at stake. We are not playing cards. This is not a game.

Today marks 80 years since the monstrous nuclear blast that indiscriminately wreaked and poisoned the city and the civilian population of Nagasaki in Japan. This was the second city that the USA afflicted with its new, horrible weapon of massive explosive power and unprecedented release of huge levels of deadly radiation. The blast killed tens of thousands in agony, and the radiation continued to kill and kill and sicken and wound and disfigure innocent civilians beyond anyone’s calculation.

The choice was made to drop these bombs without any idea what kind of damage they would do, how long it would last, and how many people would suffer. We still don’t know the whole awful story, much less the potential consequences of the various nuclear weapons we now hold, along with too many other nations, still pointing them at one another, still counting on a system of mutual threats to unleash unimaginable catastrophe on the world and presuming that everyone will be too scared to use them. This is what we call “peace” in the modern world.

Pope Saint John Paul II, Pope Benedict XVI, Pope Francis, and now Pope Leo XIV didn’t (and don’t) regard this as a “peace” worthy of an interconnected world of human persons created in the image of God.

These words of John Paul II, and the prayer that accompanies them, are direct and powerful. Let’s ponder these words and pray this prayer. Let’s also pray the Rosary for peace, for conversion, for God’s mercy to empower us to live as brothers and sisters, and to reject the gluttony of consumerism and the sloth of indifference. May the Lord’s merciful love change our hearts and move us to embark on the arduous path of dialogue, willingness to forgive, to listen, to be patient, to be clear about our principles while distinguishing them from our prejudices, and to be willing to learn and grow from real encounters with other people. Hiroshima and Nagasaki are a warning to all of us that the only reasonable path is to work together to build real foundations for peace.

If we feel that this is impossible; if we feel powerless in relation to the massive technological powers that we have unleashed and that are developing even now in new and incalculable ways, then we can still begin. We can pray. We can give our powerlessness to God, and allow Him to shape us anew according to His will, to learn the ways of His love and compassion.

August 9th is also the feast of Saint Teresa Benedicta of the Cross (Edith Stein) who was martyred in Auschwitz-Birkenau on August 9, 1942. She was a profound philosopher, born into Jewish heritage, then passing through atheism and arriving — by the grace of God — at faith in Jesus, conversion to His Catholic Church, and the vocation to give herself totally to God as a Carmelite nun. The Nazis still came for her, but all their power couldn’t rob from her the love of her heart.

Her words here are a constant inspiration to me: “Become like a child and lay your life, with all the searching and ruminating, into the Father’s hand” (Edith Stein).

Saint Dominic: The “Example of Humility”

August 8 is the feast of Saint Dominic. “Arm yourself with prayer rather than a sword; wear humility rather than fine clothes,” said Saint Dominic. Those who do not have faith “are converted by an example of humility and other virtues far more readily than by any external display or verbal battles.”

JJ's Quotations, Thoughts, and Aphorisms, No. 1

“I think of art, at its most significant, as a DEW line, a Distant Early Warning system that can always be relied on to tell the old culture what is beginning to happen to it” (Marshall McLuhan, Understanding Media, 1964).

Here is a quotation from one of the pioneers of modern "Media Studies," Marshall McLuhan. Right now, I am inclined to reflect generally on McLuhan and his methodology, rather than the content of this particular quotation (it's interesting, but I have to think more about it before writing).

We still have a lot to learn from Marshall McLuhan. The tweedy literature professor at the University of Toronto liked to examine how forms of media affect our perceptions. His 1964 book Understanding Media was written in an aphoristic style, which McLuhan found useful for "probing" new issues and provoking others to think about them. In his many years of teaching literature, McLuhan wrestled with the "problem" of "disconnection" between teachers and students growing up in mid-20th-century Anglo-America (many teachers would say that this is still a problem in 2025). He saw that the unprecedented rise of mass media was having a much deeper impact on the way students - and people in general - were perceiving and experiencing things, which tended to "shape" the environment and forms of their awareness, intellectual development, and communication. In articles and books published after World War II, McLuhan began to analyse and probe the impact of modern advertising (The Mechanical Bride, 1951) and electronic media in the context of the dominant "print culture" that had shaped the Western ways of learning since the revolutionary invention of the printing press in the 15th century (The Gutenberg Galaxy, 1961). He had a lot of fascinating insights about how media technology influenced historical developments in ways that were not much noted or studied at the time.

With Understanding Media, McLuhan dealt with the major cultural changes that were being fostered by "new media," especially the electronic audiovisual communications device that was finding its way into every living room in the affluent world and was becoming increasingly accessible everywhere on earth: Television. What Professor McLuhan didn't expect in 1964 was that his precient thoughts and his questioning and probing style would be taken up into the dramatic and wildly experimental decade that was emerging, and that his own persona would rise to celebrity status. By age 60, McLuhan had attained the status of a media guru, an "icon" of the TV age ("icon" is one of many terms he coined and/or repurposed specifically with reference to the social impact of media). But he remained focused on his work and "detached" from his ballooning image, except to treat it as another phenomenon to probe and question, while appreciating its ironic and humorous aspects.

McLuhan's emphasis on understanding the impact of media was an effort he undertook in order to cultivate a wisdom about the gains (and losses) of media technology for human ways of living, learning, and communicating - and how to foster a "media ecology" to focus on the primacy of the human person in new media environments. He didn't particularly invite all the attention he received (in fact he saw many grave dangers in emerging media) but his open analytical style and his awareness of the magnitude of the ongoing new media revolution gained the attention of a wide variety of personalities in the explosive and confusing cultural shifts of the late 1960s-1970s, up until his own illness and death in 1980.

Marshall McLuhan wanted to get people to think, because he was aware of the history of communications media (beginning with the fundamental developments of spoken and written language), and the influence of media on human perception, on how humans receive and process information, and on the formation of dominant cultural mentalities. Media "extend" the reach of our senses, changing the way we interact and communicate. This can enrich us in many ways, but it is also prone to "unbalancing" our natural sense integration and the construction of communicative "symbols," and thus potentially distorting our process of coming to know and engage reality in all of its factors.

JJ could say many more things about Marshall McLuhan, but I want to introduce here a blogging approach that I call "Quotations, Thoughts, and Aphorisms," which is in part inspired by McLuhan's efforts to understand media. McLuhan recognized his own ignorance, a learned ignorance, and put forth many tentative statements (like the one quoted at the beginning of this long post, which I'm not going to consider further today) and questions that might awaken insight into the powerful developments of his times (and ours). I can no longer afford to wait until I have "thought everything through" (which seldom happens anyway) before expressing what's going on in my mind and in my studies. There is an urgent need to explore the impact on human society and culture of the emerging new forces of this ongoing tumultuous epochal transition we are experiencing in various ways all over the world. So I embark here on another broad categorical literary experiment in my blogging efforts. The QTA segment may or may not become a "future feature" on the blog. Let's see what happens.

One mode of exploration begins (but doesn't necessarily end) with a quotation. I often post (or visually present) quotations on the blog, and I shall continue to do so. Some quotations stand on their own, while others prompt commentary. Perhaps such commentary will develop as I write it into it's own independent post.

Providing a bit of context, commentary, or just appropriately-placed sarcasm will also increase the range of what I can quote. In this way, I can post not only edifying quotations, but also some of the more clever, sometimes nasty, but paradoxically perceptive statements that recent history's more ambivalent or downright villainous characters have said or written. 

"Political power comes from the barrel of a gun" (Chairman Mao Zedong).

Too much of what Chairman Mao said remains relevant and influential today. These words are relevant to China at this very moment, where Emperor Xi Jinping may be struggling to maintain his power within the current "Communist Dynasty" that rules over a fifth of the world's population (unfortunately, the "dynasty" remains entrenched). But I'm not going to go down this rabbit hole right now. Stay tuned...

My "Study Projects" (East Asia Studies, Media Theory, Technology and Culture) are populated by more rogues than saints — as well as a vast majority of people navigating the stormy waters of perplexity, ambiguity, and/or attempts at compromise. There is much material here for critical thinking and "sorting through," as well as expressions that shed light on recent historical events and the immense sufferings of peoples. Some of them are shocking, but they identify spheres of historical memory of the recent past that must not be forgotten.

Also, at this point in my life, I have many "musings" — questions, tentative assessments, hunches, intuitions, quips, and many (oh so many!) ironic observations. It might be better to try to formulate and express them, rather than just ruminating about them inside my head.

And I have plenty of ideas and tendencies of thought that are wrong and/or foolish. Why confine them to my over-cluttered brain space? Perhaps some "fresh air" will disperse them into the wisps of incoherence that they truly are, or at least turn them around in the right direction.

My research projects these days lead to more questions than answers, and more awareness of my own ignorance. I am beginning to learn how to formulate good questions and sketch out what seem to me to be pathways toward insight. The most important work of my life is not something I will be able to finish. At best, I might manage to outline a "Preface" to the study of themes and environments that the coming generations will not be able to ignore if humans hope to live more fraternally in a technologically supercharged, globally interactive world that is simultaneously ecologically imperiled and full of gigantic new possibilities.

The Bombing of Hiroshima, Eighty Years Later

Hiroshima, August 6, 1945. Eighty years ago.

100,000 people died instantly. Tens of thousands more died horribly in the minutes, hours, and days that followed: "...their faces were wholly burned, their eyesockets were hollow, the fluid from their melted eyes had run down their cheeks” (John Hersey, Hiroshima).

O God, have mercy on us!

A Hyper-powered New Epoch is Emerging in Our World

"True patriotism never seeks to advance the well-being of one's own nation at the expense of others. For in the end this would harm one's own nation as well: doing wrong damages both aggressor and victim" (Saint John Paul II, Speech to United Nations, 1995).

Thirty years later, it is even more clear that nations must collaborate for the well-being of the whole human family and our earthly home... indeed, for the very survival of these. Collaboration, however, cannot be manufactured by a global totalitarian system (note the monstrous failed experiments of the last century). Nor will it come about by the magic of some "invisible hand," as the unsought consequence of nations closing in on themselves, betraying cooperative commitments, and limiting themselves to making transactional "deals" with each other that are inherently unstable and ignore the needs of the rest of the world.

We inhabit local places directly, but we have reached out to wider geographic places by the technological "extensions" of our presence via rapid and facile mobility, enhanced electronic communications, and all the engagements and activities they make possible. We have unprecedented and astonishing possibilities in this 21st century which inevitably involve us in an exponentially bigger "space," drawing us to reach out in exploration toward greater understanding, empathy, and real communicative connection with other persons over great distances.

The human "reach," however, remains limited in the temporal realm, even with all the "extensions" of transportation and communication that make us in some respects "larger" but also carry the danger of misshaping  our spatio-temporal ground, distracting and distorting our perception, and over-extending and exhausting our capacities. As bodily persons, we need some kind of locality. The vast majority of us need a strong local foundation for a dignified human life with its proximate physical needs and its engagement with firm integral human relationships. 

Fundamentally, there are the relationships that originate from and are generated by our natural bodily persons. Here we refer to the proper features of our "historical" roots and expression-by-self-giving that move through time in the lineage of our families, wherein we receive the gift of human life and give it to others, thereby "living" an organic bodily-personal "extension" from past-to-present-to-future and collaborating naturally in the intergenerational history of the whole human family. For embodied personal existence, this also entails the gifts and responsibilities of human formation, concrete care, and the most specific forms of love by which as bodily persons we naturally participate in the "movement" of human history. 

We all are involved in at least some features of this lineage and the personal bonds built by it (by our origin from our parents, and at least "mediately" through extended family bonds or those very real bonds forged by the profound human "re-generative decision" of adoption). Furthermore, basic human community is facilitated by local, physical proximity that is usually essential (at least) for securing fundamental physical needs, but that also provides a larger space for interpersonal and communal life constituted by the freedom and creativity of people sharing life together in a given, natural fashion. Human beings are thus "naturally networked," and this is what has inspired us to develop further techniques of "networking" with wider spaces and more distant peoples and activities — by traveling, by hospitality, by study, and by communications media.

It is essential to our humanity that we continue to have families, communities, nations, and peoples whose own responsibilities and actions must be respected and valued according to the principle of subsidiarity. At the same time, the various spheres of subsidiary action naturally seek to be interconnected and at the service of one another through a conscious and vital solidarity. 

We find ourselves today in a whole world of unprecedented mutual dependence, co-involvement, and — thanks to the ongoing technological revolution — a proximity to one another over distances that can be enriching in many ways but also strange, partial and ephemeral, easily misunderstood, and sometimes invasive or too much to handle. It's easy to lose our balance, our sense of place, and become isolated. We are also caught up more and more in systems we don't understand, and sustained by powers we do not know. We are still limited and ignorant of many things in a world whose interdependence benefits some at the expense of others, with new forms of oppressive poverty, and possibly new reckless experiments of thoughtless plundering of the physical world. These new forms of violence are among the most imminent dangers that threaten all of us in the hyper-powered emergence of this new epoch in human history.

For the whole human family to flourish today and tomorrow, we must grow in the awareness that the earth is the common home of everyone, and that we are all brothers and sisters. We must remember that the physical creation is good, and that it has been entrusted to us to contemplate the wisdom and beauty of its Origin through all the intrinsic, diverse, and interrelated significance of created things (with their mysterious, constitutive, distinctive qualities as signs of the unfathomable Divine omnipotence and gratuitousness).

The world has also been entrusted to the freedom of our creative work to understand and further its vital development — with a freedom informed by wisdom and responsibility, attention, care, and restraint in governing our own ambitions as we develop harmoniously and reap with gratitude the fruits of creative things.

We can only be stewards of creation together, as children of God, as brothers and sisters of His Son who draws all things to Himself by the Holy Spirit. Indeed, this "fraternity" — this communion of persons - is who we are called to be, together.

"A Love That Wanted Us..."

"Our existence did not originate from our decision, but from a love that wanted us... a love that precedes us, surprises us and is infinitely greater than us: the love of God" (Pope Leo XIV).

Pope Leo's Message to "Digital Missionaries"

Pope Leo’s message to the Jubilee for Digital Missionaries and Catholic Influencers is not only an extraordinarily rich statement, it also shows that he knows the Internet and recognizes it as a reality with specific possibilities as well as problems and dangers. He encourages us to witness to Jesus in these digital spaces, recognize Him in others, and “nurture a culture of Christian humanism” in these new technological environments as they continue to develop. I want to remember the wisdom and the challenges he sets before us here, so I'm going to post his words for my own reference, and — of course — for anyone else who reads this blog and might benefit from them. Here is a substantial portion of the message of July 29th, courtesy of the Vatican website:

1. This is the mission that the Church entrusts to each of you who have come to Rome for your Jubilee. You are here to renew your commitment to nourish Christian hope in social networks and online spaces.  Peace needs to be sought, proclaimed, and shared everywhere, both in the places where we see the tragedy of war and in the empty hearts of those who have lost the meaning of life and the desire for introspection and the spiritual life.  Perhaps, today more than ever, we need missionary disciples who convey the gift of the Risen Lord to the world; who voice to the ends of the earth the hope that Jesus gives us (cf. Acts 1:3-8); and who go wherever there is a heart that waits, seeks, and is in need. Yes, to the ends of the earth, to the farthest reaches, where there is no hope.

2. There is a second challenge in this mission: always look for the ‘suffering flesh of Christ’ in every brother and sister you encounter online.  Today we find ourselves in a new culture, deeply characterized and formed by technology.  It is up to us – it is up to each one of you – to ensure that this culture remains human. Science and technology influence the way we live in the world, even affecting how we understand ourselves and how we relate to God, how we relate to one another.  But nothing that comes from man and his creativity should be used to undermine the dignity of others.  Our mission – your mission – is to nurture a culture of Christian humanism, and to do so together. This is the beauty of the ‘network’ for all of us. Faced with cultural changes throughout history, the Church has never remained passive; she has always sought to illuminate every age with the light and hope of Christ by discerning good from evil and what was good from what needed to be changed, transformed, and purified. Today we are in a culture where the technological dimension is present in almost everything, especially as the widespread adoption of artificial intelligence will mark a new era in the lives of individuals and society as a whole.  This is a challenge that we must face: reflecting on the authenticity of our witness, on our ability to listen and speak, and on our capacity to understand and to be understood.  We have a duty to work together to develop a way of thinking, to develop a language, of our time, that gives voice to Love. It is not simply a matter of generating content, but of creating an encounter of hearts.  This will entail seeking out those who suffer, those who need to know the Lord, so that they may heal their wounds, get back on their feet and find meaning in their lives.  Above all, this process begins with accepting our own poverty, letting go of all pretense and recognizing our own inherent need for the Gospel.  And this process is a communal endeavor. 

3. This brings us to the third invitation in this mission, which I extend to all of you: ‘go and mend the nets.’ Jesus called his first apostles while they were mending their fishing nets (cf. Mt 4:21-22). He asks the same of us today. Indeed, he asks us to weave other nets: networks of relationships, of love, of gratuitous sharing where friendship is profound and authentic; networks where we can mend what has been broken, heal from loneliness, not focus on the number of followers, but experience the greatness of infinite Love in every encounter; networks that give space to others more than to ourselves, where no ‘bubble’ can silence the voices of the weakest; networks that liberate and save; networks that help us rediscover the beauty of looking into each other’s eyes; networks of truth.  In this way, every story of shared goodness will be a knot in a single, immense network: the network of networks, the network of God. Be agents of communion, capable of breaking down the logic of division and polarization, of individualism and egocentrism.  Centre yourselves on Christ, so as to overcome the logic of the world, of fake news, of frivolity, with the beauty and light of Truth (cf. Jn 8:31-32). 

Before concluding with a blessing and commending your witness to the Lord, I would like to thank you for all the good you have done and continue to do in your lives: for pursuing your dreams, for your love for the Lord Jesus and your love for the Church, for the help you give to those who suffer, and for your journey along the virtual highways. 

Copyright © Dicastero per la Comunicazione — Libreria Editrice Vaticana

Freedom From “The Grasp of the Powers-That-Be”

I am continually learning the truth that Father Giussani always emphasized about the concrete meaning and fulfillment of our existence. We discover our true freedom and identity in belonging to Jesus Christ, through whom we become children of the Father in the Spirit, and are raised up to a participation in the eternal life of the Triune God who is Infinite Love. This is the destiny for which each one of us was created. Either we live in the freedom of relationship with the God who gives Himself to us, or we live as slaves of dehumanizing idols shaped by the powers who aspire to be the masters of this world.

Following Christ awakens us to a greater intelligence of reality and this also empowers us to become our true selves. Christ enables us to be free from the lies, distortions, and manipulation imposed by those who hold power — those who seek to impoverish our humanity and do violence to the dignity of our integral human vocation.

The Friend of Martha, Mary, and Lazarus

Today we celebrate the Feast of Saint Martha of Bethany along with her sister Saint Mary of Bethany and their brother Saint Lazarus (the latter two were recently added to Martha's feast, as all three were disciples and friends of Jesus who have distinct roles in the Gospel). We often hear the story of Martha's "anxiousness in the kitchen," but the culmination of her relationship with Jesus is manifested in a powerful way in the days following the death of her brother.

After Lazarus died, many people came to Martha and Mary to mourn with them. Jesus had waited until this time to go to the household of these dear friends in Bethany, whom he loved with a deep human affection. The surrounding people knew that Martha, Mary, and Lazarus were dear to Jesus, and wondered why he had not come sooner and healed Lazarus of his illness. Martha and Mary themselves carried this question within their hearts, but continued to hope in Jesus. 

In this great Gospel text of John 11, Martha is led to a deeper faith; she is given the grace to recognize and confess that Jesus is the Messiah, the Son of God, the Savior. When Jesus reveals himself to her as "the Resurrection and the Life," he addresses Martha's freedom: "Do you believe this?" When Martha says "Yes," she moves beyond her view of Jesus as a prophet within the context of Israel's hope for "the Last Day." Like Peter in Matthew 16, Martha expresses a new kind of faith in the presence of Jesus in her immediate history, that he is the Messiah, the hope of Israel and the world, the hope of victory over death itself:

"When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home. Martha said to Jesus, 'Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you.' Jesus said to her, 'Your brother will rise.' Martha said to him, 'I know he will rise, in the resurrection on the last day.' Jesus told her, 'I am the resurrection and the life; whoever believes in me, even if he dies, will live, and anyone who lives and believes in me will never die. Do you believe this?' She said to him, 'Yes, Lord. I have come to believe that you are the Christ, the Son of God, the one who is coming into the world.' " (John 11:19-27).

“Let Us Not Cease to Pray…”

"The Lord always listens to us when we pray to him. If he sometimes responds in ways or at times that are difficult to understand, it is because he acts with wisdom and providence, which are beyond our understanding. 

Even in these moments, then, let us not cease to pray — and pray with confidence — for in him we will always find light and strength" (Pope Leo XIV).

It's Grandparents' Day!

"Today we celebrate the Fifth World Day for Grandparents and the Elderly, centered on the theme: 'Blessed are those who have not lost hope.' Let us look to grandparents and the elderly as witnesses of hope, capable of showing the path for new generations. Let us not leave them alone, but instead, form a bond of love and prayer with them" (Pope Leo XIV).

Witnesses of hope. Sometimes we don’t feel that way, but hope is not just a feeling. We have traveled for years, for decades, on the road of perseverance even if our journey is not yet completed. We have learned many lessons about who deserves our trust, no matter what. Indeed, by God’s infinite mercy, we are witnesses of hope. Yet we continue the journey, dear young people, and we want to walk with you. We can help one another.

We know the limited character of earthly success; we have also failed many times; we know how crushing the burden of failure feels; we have lived a whole lot of life with joy and also affliction and endurance. Through it all we "have not lost hope."

This is not because we are "good at hoping" or have adopted an ideology of optimism. Rather we have found again and again that we are being drawn and carried by Another, who gives us being and life, who calls us each by name, who shapes our path toward a mysterious and glorious fulfillment. We belong to this Other, not because we deserve or earn this belonging. Rather He has grabbed hold of our lives because He loves us, and in everything He stirs up in our hearts the awareness and capacity to trust in Him.

Many elderly people are lonely. Sometimes the "lonely" have more inner strength and resilience than you might think, because they know they belong to Christ, and they hope in Him. But loneliness can be very hard. Dear young people, give the elderly your time and your companionship.

It's beautiful for young people and the elderly to "form a bond of love and prayer" between them. We have been entrusted to one another and we need one another.

I am grateful for the faces of my precious grandchildren. I am grateful for the precious time I spend with them.

Is JJ a "Digital Missionary" or "Catholic Influencer"?

The end of July marks a "Jubilee event" in Rome for "Digital Missionaries and Catholic Influencers" — people who use the Internet and social media to witness to the Gospel, reaching out to all the spaces on the "Digital Continent."

Do I "fit in" here?

There are lots of young people who have taken up this task consciously and enthusiastically. They identify with these terms, and they produce polished, high quality audiovisual content. I have come to "know" some of them (through online communication) and I appreciate the value of what they do. Especially during the Pandemic, they provided "spaces" for connection, often live streaming events for music and prayer that brought quarantined people all over the world "together." Those times were precious, surprising experiences of our closeness within Christ's Mystical Body, even when separated by vast distances.

These young people know the roads of the Internet. They know how to use the tech. They're "new media" savvy. But "blogs" are included...

I am a blogger, I guess. But what am I really doing? I'm a university professor, long "pre-maturely retired" due to debilitating illnesses which I have described many times on this blog. I'm a writer, who sort of accidentally stumbled upon blogging in 2011. Sometimes my blog is my "creative workshop" for material that I'm thinking about or working on (including experiments in photographic and pictorial art). Sometimes my blog is like a little "classroom" in which I seek to do something that resembles "teaching." Not many people read it. 

Am I "influencing" anybody?

I'm not a "native" of the Digital Continent. I'm more like a "refugee," who came here after nearly fifty years, because I had nowhere else to go. I have seen the great possibilities for communication, and made use of them as best as I can. I have tried to make a "place" here, rather than taking up a conscious project. A place where I can "be," and open up myself — my mind and my heart — to others who might find me in this place. Here I am: long-winded, awkward, a bit preposterous, melodramatic, sometimes troubled, with a whole lot running around in my brain, and of course the talents and experience I’ve been given. I’m writing about my life as a human person, an incurable intellectual, a husband, father, and grandfather, and someone who benefits from and/or struggles with the many factors of these particular times. I also share what I think are worthwhile resources... and my attempts at art (for what they're worth).

And of course I witness to Jesus Christ. I witness to my hope in Him. What is my life without Him? Yes, I want to communicate "messages of hope and love," the hope and love that I need for my own broken, sinful life — I know that the truth about life, the source of freedom, the reason for hope is the merciful love of God, and that others need Him too. We are all human. We are all created by God, redeemed by Jesus, called to be brothers and sisters.

This is a "digital platform" and I am putting myself "out here" as I am, with my struggles and my hope. I am a witness to hope and love. I have hope, because I have been loved.

I'm not good at interacting with media. I have the old-fashioned habits of a writer — habits that are leftover from the ancient world of print culture, the world of books and journals, magazines and newspapers, the world that Marshall McLuhan called "the Gutenberg Galaxy." But I'm on the Internet and I'm trying to reach people, even if it's just a few people. As for “AI,” I’m not even sure what that is, but it’s here and it’s coming even more… so what can I say? I’ll do what I can with it. Bring it on!

I'm a Catholic Christian human person who has been sharing his life on this blog for — wow! — fourteen years. And I can't help sharing about Jesus. He is the life of my life.

I suppose this makes me a Digital Missionary.

Saint James the Apostle

July 25: Happy Feast of Saint James, first martyr among the Apostles!

"King Herod laid hands upon some members of the church to harm them. He had James, the brother of John, killed by the sword" (Acts 12:2).

"We who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh" (2 Corinthians 4:11).

Jesus said, "Whoever wishes to be great among you

shall be your servant;

whoever wishes to be first among you shall be your slave.

Just so, the Son of Man did not come to be served

but to serve and to give his life as a ransom for many" (Matthew 20:28).

With My Every Breath, You Are Near...

God gives us everything. Right now, we exist because He is giving us the very reality of ourselves.

His love gives me each breath that I take. Even if all I have is that breath, it is a wondrous thing. I want to be grateful for every breath, even the laborious ones, even the breaths that I feel like I'd rather not take.

Lord, even when I don't feel grateful, 

even when I feel angry or frustrated 
or humiliated or empty, 
or when I think I don't want to live anymore, 
give me gratitude for the wonder of you, 
in whose image I am made,
you who alone know the secret of who I am.

Enable me, whatever the awful darkness, 
to be grateful, 
to hold on to your mercy and goodness and love, 
or when it seems like I can't even reach out to you, 
to allow you to hold onto me 
and carry me in this black night. 
I'm blind and torn and fighting 
and I feel like running away because it's all so strange.

Don't let go, Lord. Don't let me be alone.

You love me even when I don't remember you, 
can't see you, can't feel you, 
can't imagine how hope could be possible in life, 
how there could be anything other than the pain 
and more pain and more pain...

Even when I am far from you and losing myself, 
you are near. 
With my every breath, 
with every stirring of my frame 
and movement of my soul, 
you are near.

God, find me! 
God, find me!

The Pope Calls Buzz Aldrin on Moon Landing Anniversary

I’m geeking out!

On July 20, 1969, Bob Prevost was a 13-year-old kid in Chicago. I was a 6-year-old kid in New York. We both did the same thing on that evening: we watched on our televisions as Neil Armstrong and Buzz Aldrin became the first and second human beings to set foot on the surface of the Moon.

There were two unprecedented events on that day. One was the first moon landing. The other was the first global live television broadcast. The first was an amazing achievement that — whatever complex motives drove the space race — was a moment of wonder for kids like us, not only in the U.S.A. but all over the world. The second was a “giant leap” for audiovisual communications media that in some way allowed us all to “participate” in this event.

In 2025 Pope Leo video-called the 95-year-old Aldrin, the only surviving Apollo 11 astronaut. Leo posted, “together we shared the memory of a historic feat.” It is a memory that I also share, a pivotal childhood memory of an event that “involved me” through broadcast TV. Indeed, it was an event that pointed to the mystery of Creation.

Have I Become a Mediocre Old Man?

When I look at myself after six-decades-and-two-and-a-half years of life, it's hard to avoid the crushing sense that I have become a mediocre old man. Forty years ago, I had dreams of greatness, and I have accomplished a few things in this world, but in pursuing these ambitions I have continually crashed into the limits of myself. 

I have seen how deep my own selfishness and stupidity can be, and yet I have also tried to love! But my love has been small and inadequate. I have been afraid of the great risks, I have stayed in "the safe lane," I have lived more in fear than in love, and when I invested my love, I always hedged my bets.

This is a depressing reckoning, but I think many people my age are wrestling with this kind of perception of themselves. It would indeed be crushing if I thought it was the last word on my life, if I thought it defined my value as a human being.

But there is something else that is more important than my broken ego, or my inability to "justify myself."

The grace and the calling and the beauty of God have been so abundantly showered upon me in my life. And God’s love has "broken through" the limits of my mediocrity. 

When I remember His love, I am astonished, humbled, and grateful. Ultimately, I am not defeated by disappointment. Rather, I am overcome by gratitude. I know that if I have accomplished anything truly well, if I have ever truly given myself in love (in a way that goes beyond the impenetrable murky mess of my own life and the efforts of my own feeble power), it is because of the action of this grace in my soul.

Grace and mercy.

What of all the failures of the past? I bring the whole mess of it to the Lord, with repentance and sorrow. I abandon the past and the future to God, who in His mercy will turn all of it to the good, if only I trust in Him and love Him, now, today.

My love will still (mostly) be tinged with selfishness, but the miracle is the wonder, the fascination, the recognition and response to God that He begins to engender within my poor love by His healing and transforming grace.

The real story of my life is the mysterious story of what His grace and mercy are accomplishing in me as I beg for His presence, as I seek to adhere to Him and trust in Him and let myself be embraced by Him who has become flesh. Jesus Christ.

I am truly sorry for all my years of selfishness, of holding back, of distancing myself, of chasing the vanity of ambitions that lead only to cynicism and bitterness. I "firmly resolve" to "do penance and amend my life,"  but this is not another self-affirming project. I know that I am poor. I must listen more and let myself be loved by Him. My hope is not in any power that I can give to myself.

My hope is in Him. My hope is in Jesus Christ. By His grace, I hope to adhere to Him whose redeeming love is greater than my weakness, who has loved me from the beginning, who never gives up on me.

The Wellspring of Life or The Conformism of Power?

"God revealed the person’s destiny by revealing himself; he made known the name of human destiny through his presence; he intervened in order to remind us that he is the destiny of each one, the unum capable of making our life more human. And history is the long story of the reshaping of human pride, which tends to make its own image of its destiny, which tends to base the constitutive factors of its physiognomy on its total autonomy."

Human pride has asserted itself as the measure of meaning and the autonomous fabricator of the self, of the value of things, of relationships, of destiny. But "when God is eliminated as the wellspring and the law of life, reality becomes incomprehensible, elusive, precisely at the point which should be the center of awareness: the I. And so, with such confusion, the only energy that allows the natural propensity of people to come together and communicate seems to be that which is guaranteed by power, in its double modes of conformism and instrumentalization."

~Luigi Giussani 

Kateri: The “Lily of the Mohawks”

The story of Saint Kateri Tekakwitha, the "Lily of the Mohawks,” is dear to people of every heritage, but especially to Catholic Native Americans. Her brief life and luminous soul were a response to the Gospel being brought to the American northeast, and were formed by the witness of both the European missionaries and the baptized Native Americans who had come to know and love Christ before her.

Tekakwitha was born in 1656 in the Mohawk village of Ossernenon in present-day northern New York State. Her father was a high-ranking Mohawk chief, but her mother was Algonquin, a captive taken in a recent war, who had been catechized and baptized by French Jesuits. No one knows what mysterious communication took place between mother and daughter during the first four years of Tekakwitha's life. But it was through her own mother that Jesus first looked upon Tekakwitha with love.

Her parents died in a ravaging smallpox epidemic in 1660, and she was adopted by her uncle. Although she was scarred and partially blinded by the disease, Tekakwitha leamed to embroider and sew and carry out the tasks expected of a girl of high rank, and in due time her adoptive family sought to arrange a worthy marriage for her. But the young girl spurned all their efforts. They did not understand that she had already been touched and called by her true Spouse. The seed planted by her mother was growing in the secret depths of her soul.

A generation before Tekakwitha's birth, Jesuit missionaries were martyred by the Mohawks. But their blood would bear fruit. The missions continued in the region and the faith began to take root among the surrounding peoples. Following a treaty with the French, missionaries had begun to make converts among the Mohawks as well, and Tekakwitha no doubt heard the new Christians speak about the Creator who sent his Son into the world. She heard them sing Christian hymns in her native tongue. She embraced all that she learned in this way, and knew that it was God himself whom she truly loved. Thus, beginning with her mother, Jesus drew the heart of Tekakwitha to himself through the witness of her own people.

Nevertheless, she was a chief's daughter living a guarded and secluded life. But when Father Jacques de Lamberville came as missionary to her village, Tekakwitha was longing and praying to be able to meet him. It is not surprising that, one spring day in 1675, as he passed by what he thought was an empty dwelling, he felt called to enter. He was surprised to encounter this modest eighteen-year-old girl who opened her heart to him and told him of her burning desire to become a Christian. The next year she was baptized Catherine (Kateri in Mohawk).

She soon went to live in a village of converts called Kahnawake, near Montreal. Here she learned about the vocation to consecrated life. In 1679, Kateri Tekakwitha openly expressed her decision to take Jesus as her Spouse. She died the next year, the first Native American consecrated virgin, with the fire of her love having made a profound impact on her fellow converts and on the missionaries who knew her. That impact continues to grow even to this day.

Saint Benedict’s “Atmosphere of Prayer”

Here is Pope Benedict (of very happy memory) preaching about Saint Benedict, the 6th century “father of Western monasticism,” whose current feast day in the Roman rite is July 11:

"Saint Benedict's life was steeped in an atmosphere of prayer, the foundation of his existence. Without prayer there is no experience of God. Yet Benedict's spirituality was not an interiority removed from reality. In the anxiety and confusion of his day, he lived under God's gaze and in this very way never lost sight of the duties of daily life and of man with his practical needs... In contrast with a facile and egocentric self-fulfillment, today often exalted, the first and indispensable commitment of a disciple of Saint Benedict is the sincere search for God on the path mapped out by the humble and obedient Christ, whose love he must put before all else, and in this way, in the service of the other, he becomes a man of service and peace" (Pope Benedict XVI, Homily on Saint Benedict, 2008).

Celebrating the Catholic Martyrs of China

Pictured: Shrine of the 120 Martyrs in Taiwan.

The memorial of “Saint Augustine Zhao Rong and Companions, Martyrs” on July 9th celebrates 120 men and women (33 European missionaries and 87 Chinese) whose witness spans the entire period from 1648 to 1930, and who were martyred in different parts of China at different times under diverse local and/or imperial persecutions.

Although Augustine Zhao Rong is named explicitly at the head of this feast day, not many details are known about his life. The essential facts, however, are clear: Zhao was an adult convert to Christ, who became a Catholic priest in central and western China in the late 18th century. He exercised a remarkable and courageous ministry among his people. In 1815, under the persecution of Emperor Jiaqing, he became the first native Chinese priest to die for Christ.

Various accounts converge in their affirmation of one or more of these central points in Zhao Rong’s life. They provide different (possibly complementary) details regarding the circumstances of his conversion, and the persons who were instrumental in bringing him to a decisive encounter with Jesus. Zhao was a soldier in Sichuan in central China whose official duties led him to meet French missionaries of the Paris Foreign Missions Society. According to some accounts, he first met the priest (and later bishop) Saint Jean Gabriel Taurin Dufresse, who was arrested in Chengdu (capital of Sichuan). Zhao was part of the guard that accompanied the prisoner from Chengdu to Beijing – a long and difficult journey. The prisoner was extremely ill-treated the whole way, but he may also have been able to converse with his guards. In any case, we are told that Zhao was struck by Dufresse’s patience with his persecutors, and decided to become a Christian himself. It’s not clear when these events took place, as Dufresse was often imprisoned and transported under guard during his many years in China.

Other accounts attribute Zhao’s conversion to the ministry of another missionary of the Paris Foreign Mission Society, Blessed Jean-Martin Moye (who was not one of the 120 martyrs). In 1774, Moye was arrested in neighboring Guizhou province, subjected to torture and interrogation, and kept in the magistrate’s jail, where Zhao was one of his guards. Here, too, Moye was not prevented from speaking about his faith. Zhao was impressed not only by his courage but also by the reasonableness of his discourse. After Moye was released, Zhao followed him as a catechumen. According to these accounts, Moye baptized him on August 28, 1776, giving him the Christian name of Augustine in honor of that saint’s feast. Moye continued to guide this remarkable young man, eventually recommending him as a candidate for the priesthood.

This latter account seems to have more specific documentation, but perhaps Zhao was prepared to respond to Moye’s witness because he had already seen the holiness and patience of Dufresse. In any case, there is little doubt that he knew both of these missionaries who had come from far away and given themselves totally to the service of the Chinese people, learning their language, caring for them, enduring and forgiving their persecutors whose accusations against them were groundless: all to share with them the good news of the salvation of God through Jesus Christ in His Church. It was this kind of patient, attentive missionary witness that planted and cultivated the Catholic Church in China hundreds of years ago. Though small, the Church has persisted to this day, enduring even greater persecutions, which will eventually bear even more abundant fruit.