Mass for the Primitive Pagans Today

I recently went to Mass in a Christian community emerging from a pretty entrenched pagan culture. It was primitive and there were some (less than Christian) parts of the culture that shone through in their particular celebration of the Mass...but on the whole it was actually pretty beautiful to see that many of them were using the faith to christen their culture, themselves, and their children.

Mass was in the vernacular with a few Latin parts (just Agnus Dei, actually). I admire these people for learning even little bits of a language that must seem totally foreign to them.

The church building was no classic European cathedral, that's for sure! I would criticize them for their very mediocre architecture, but that probably wouldn't be fair to the people actually worshipping in the space. They probably don't have as rich a patrimony as Michelangelo! So yes, the Church was all brown and plain, but that's not the most important thing, no?

The music....well, it was no Gregorian chant. There was quite a bit of percussion with instruments native to the people, as well as some strings and lots of voice. It's very important to this society that each person has an equal dignity, so everyone in the congregation sings and says as much as possible in the Mass (they might have stuck in an extra "Amen" in the Eucharistic prayer?). This includes the hymns, so sometimes quality is sacrificed for participation. Theologically, there's better stuff (Adoro Te, Christus Vincit, O Sacred Head are some favs of mine) and even musically, there's better stuff, but they use hymns written by their people and I think they might be better for it, at least until they grow into the Chuch's rich musical heritage.

The people sit in family units, which I think has to do with this culture's historical foundation on the family in agriculture. Or maybe they sit in family units just because they travel to Mass that way from home. Who knows! But either way, it's a quiet and helpful way to reinforce the sacredness of the family.

Also of note, they exchange an already culturally-established sign of peace. (I've also seen a Korean community give peace by bowing. That was really fun. Do Europeans kiss?) They also do this at the Our Father with their neighbors, even though it isn't in the Ritual. Is this bad? Not sure...you could argue that they're adding to the Mass, which not even priests should do, but you could also arguing that they're Christianizing an otherwise secular gesture.

There is a great understanding of the sacredness of space in this culture, so it's natural for them to have LOTS of space between the people and the altar, and for this to be totally cool. (In contrast, some Africans or Hispanic cultures love to go right up to tabernacles and monstrances to touch and pray.) Here, there's a definite "holy of holies" and something untouchable about the Blessed Sacrament. That attitude in their culture (that everyone has their space and you don't trespass) is probably from their history, but it's serving them well at Mass!

Everyone is quiet during the homily. Academic achievement is prized in this culture, and I suppose that's probably helping them. On the other hand, they love partying, so perhaps a third of them are dozing off or distracted, bored. I wonder which one will win out as this little community continues in faith!

Hmm, there are female altar servers and women on the altar. Don't get me wrong, I love women. But I don't think this culture has a huge understanding of priestly celibacy and the otherness of Holy Orders as alter Christus capitis. There hasn't been much interest amongst the young men in vocations to the priesthood, either. Could it be that the female presence on the altar is a sign or symptom of this misunderstanding? I hope the gentle teaching of the Church can help the whole community understand the value of celibacy and the value and uniqueness of the priesthood.

Although there is much singing during the Communion of the faithful, almost everyone is reverent. There is no altar rail in this church and the people mostly receive in the hand, although some receive on the tongue while standing. Almost everyone receives communion. Maybe this is a childlike trust; possibly, some are receiving our Lord unworthily, but who am I to judge? I leave it in the hands of the pastor of this young little flock. There was a great deal of singing (even by the people) after all had received--which is not ideal, since some moments of silent communion are appropriate with the Divine Guest--but this is a child's form of prayer, so that might be the intention and the best thing to do. Some of the people abstained from singing and were silent.

After Mass, there was an enormous hubbub as everyone talked about life, children, schools, activities, and everything else. What a vibrant community! There are flowers at statues of our Lady, the Sacred Heart, St. Joseph, and St. Anthony. I think I'll go back soon.

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This might not come as a shock to you, but I am describing my home parish in the post-Christian west. Does your home parish impress you when conceived of as a small and newly-converted community in a deeply pagan culture? In some ways, that is what we are. So two pieces of advice:

1. To traditionalists: do not worry. Our culture is now mission territory; don't be shocked that we have primitive churches. Instead, sweetly nurture the poorly catechized and see the good in them to help increase it.
2. To those who have no idea what a "traditionalist" is: you might also not know how amazing the Church's history, liturgy, and theology can get (not to mention the art). Strive for maturity in the faith and dig into the patrimony of our Church.

Don't Rock the Boat! Homosexuality and Gender Identity, Medically Speaking

Caution while challenging the freedom of gender identity! You get called in with three attendings and they have a very polite discussion to make sure you toe the party line.

After our lecture on psychosexual disorders during the psychiatry clerkship, the faculty physician asked whether there were any questions. She is a prim older woman, an excellent and compassionate clinician that I had the privilege of shadowing for a week.

I piped up, because she had just talked about gender identity disorder. "I know homosexuality isn't in the DSM-IV," I said, "but I'm confused about the stage a gay or lesbian person is in right before they come out, when they're uncomfortable in the societal role they're in. Isn't that GID? What I mean is, why is GID a disorder and not homosexuality?"

Oops. I didn't mean to finish that way. I wasn't trying to evangelize or start anyone's wheels turning. Seriously. I just wanted to know how this was consistent. (It turns out there is an answer and I understand that this is sort of consistent now. More on that below.)

Well, the prim psychiatrist asked my peers whether they could answer, and they could. After I had been given an answer, the professor said we could take a break until the next lecture. I stood to get a glass of water as my peers also stood to stretch or get a snack. But I was stopped before I got my drink by the lecturer, who said, "why don't we go ask Drs. J and K about your question?" I obliged, and followed her to another room, where two other psychiatry faculty were lunching and talking.

The lecturer and I sat down, completing the four points of a square. "I will share with you," she said to her colleagues, "a question [mmatins] brought up about gender identity disorder." They mused. They gave the same answer my peers had.

Somehow I got the impression I was being given a talking-to. I was suddenly acutely conscious of my conservative dress and crucifix. Perhaps it was the arrangement of the room, or the abruptness and apparent formality of the meeting, or the fact that they gave the same answer my peers had, or the fact that I was alone with three faculty members, all of whom (I am reasonably confident) disagree with me about whether homosexuality is a disorder.

Anyway, nothing happened and everything was pleasant. I and the professor giving the next lecture left the room. Just an interesting experience....

So, FYI, GID is something described in younger patients (i.e. children under twelve) who are uncomfortable with their gender and its non-sexual dimensions such as dress, play, and future societal role. Homosexuality is described in patients who are sexually attracted to members of their sex. They can identify as masculine or feminine, a unique combination of both, a fluid (throughout life) combination of both, or neither but the defining characteristic of homosexuality is sexual attraction to members of the same sex. GID patients are uncomfortable in their bodily gender; homosexual patients are sexually attracted to the same sex.

It's not impossible that a person with GID be later attracted sexually to persons of their same original biological sex, nor is it impossible that a homosexual person have some discomfort with all the accoutrements of their biological sex. But these persons may carry two diagnoses. I still do not understand why "trans" adults cannot be diagnosed with GID. My attending raised this question but I didn't press it.

So, the moral of the story: pray for children with GID whose parents may be tempted to permit the children to undergo sex-change surgery. Pray for "trans" adults with undiagnosed (not-medically-real-according-to-DSM5) GID who are doing the same thing. Pray for LGBQ adults, who are attracted to members of the opposite sex. And be careful as we (prayerfully and charitably) rock the boat.

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AS ALWAYS THIS BLOG IS NOT TO REPLACE THE CARE AND DIAGNOSIS OF TRAINED PROFESSIONALS.