Monday, December 21, 2015

(Poetry) The Hands of a Saint

   
Illustration by Br. Zachary Burns, T.O.R.
             Brown cotton gloves clinging to fragile skin. Blood beneath a buffer of bandages. The hands of a saint. Regal vestments with gaudy gold trim worn by a priest with thick dark eyebrows, silver beard, and a face made gruff by the air of the Italian mountains. God’s mountains. Or perhaps it was the old Franciscan friar who first brought these mountains to God.
                White smoke rising from burnt incense and permeating the few open spaces in the crowded church. Farmers, laborers, housewives. They have come to see him. Their personal miracle. Christ walking a twentieth century earth. From behind a marble altar, the friar trembles. A life’s march to Calvary nearing completion. Suffering and misery, ecstasy and joy. It was all for them; it was all for Him.
                The hands of a saint raised high in blessing. The hands that, in their youth, excitedly sifted through stacks of holy cards, each one the portrait of a hero. The hands that, with sadness, had embraced a mother and father before leaving for the monastery, before dying to the world. The hands that, with longing, venerated Christ’s crucifix after being reborn. The hands that healed, that pardoned, that turned bread into flesh and wine into blood. These were the hands of a saint. The hands of a man who bore the wounds of Christ.
                At the altar, he collapses. Jesus, too, knew what it meant to fall. It would be the third and final time. The women of Jerusalem weep as they look on. Then he is led by the crowd through the city gates. The tired Franciscan gazes for the last time upon the faces of the ones whom he has loved.
                Father, please do not abandon us. How will we go on without you?
                I will wait at the gates of heaven until the last of my children have entered.


Saturday, December 19, 2015

(Advent Reflection) The Call of the Porter

               Unlike the traditional American Christmas prelude which stretches from the first sight of candy corn until the beginning of TBS’s “24 hours of A Christmas Story,” the Catholic Church’s lead-up to the Feast of the Nativity is short but sweet. Advent, lasting between four and five weeks depending on the calendar, is a time set apart for fasting, conversion, and growth in charity. Unfortunately for Catholics, giving up ice cream and Facebook is sort of a Lent thing, which leaves most of us searching for new ways to become a better person in December (in all seriousness, sacrificing our morning coffee probably makes us much worse people, anyway). Luckily, the Church has left us with about 10,000 role-models to whom we can turn for some much-needed inspiration; we call them Saints.
                In light of the recent announcement of Mother Teresa of Calcutta’s canonization, I’ve been inspired to contemplate more deeply the heroic nature of the holy men and women who have gone before us marked with the sign of faith. Every Catholic has a favorite saint, each seemingly more courageous and noble than the last. Perhaps it’s Joan of Arc, who led the French army in the Hundred Years’ War and was martyred at the stake. Or maybe it’s Oscar Romero, whose role in the Salvadoran Civil War facilitated a social and spiritual revolution. And what about Maximillian Kolbe? He willingly submitted himself to starvation in an Auschwitz prison cell so that the life of another could be saved. But as for me, I have yet to find a more appropriate Advent-time inspiration than the life of Venerable Solanus Casey, the American-born Capuchin Friar from Wisconsin. He was a porter; he answered his friary’s doorbell.
                Not thought by his superiors to be intellectually prepared for normal priestly duties, Fr. Solanus was ordained in in 1904 as a sacerdos simplex: a priest without the faculties to preach homilies or to practice the sacrament of Reconciliation. Undeterred by his predicament, he happily spent the majority of his life in a small office just inside the main entrance of St. Bonaventure Monastery in Detroit, Michigan. There, he welcomed many a visitor with his wispy voice, quick wit, and unabashedly subpar violin playing. Perpetually joyful, Solanus Casey gained a reputation for never withholding a listening ear from those in need. Upon news of his death in July of 1957, over 20,000 men and women came to pay their respects to a man they believed to be a saint—a man who lived a life completely for God and for others. He wasn't a missionary or a martyr. He wasn't an outspoken leader or the face of revolution. He simply waited patiently to welcome visitors, and treated each as Christ. That, alone, is heroic.
                When I was a novice friar, one of the jobs written on our weekly house-responsibility chart was that of porter. Excited to be able to further imitate my favorite man of God, I was mildly disappointed to discover that the job entailed only that the house doors be locked after prayers at night and unlocked before prayers in the morning. Of course, it wouldn’t have made much sense for a novice to spend all day at the front door awaiting visitors: our friary was located in rural Western Pennsylvania, and received only a guest or two each week. That being said, I can’t help but think that the call of the porter is one we—both consecrated religious and lay faithful— have all but neglected, its required humility and reservedness casualties of a fast-paced and cut-throat world. But isn’t the call of the porter fundamental to our imitation of Christ? To wait, to listen, to tend to the needs of those who come to us: are these not tenants of Christian life? Even in a society (and Church) that places so much importance upon action and production, how can such a vocation ever be outgrown?
                During Advent, I believe that we are all invited to assume the role of the porter: to wait in patient expectation for the coming of our Lord and to receive Him with joy when he arrives. We may not be prepared when He rings the doorbell, nor might we know what to say to Him when he’s through the threshold, but it is our privilege as Christians to accept God at any time and in any form, in whatever capacity we are able. Just as Mary could have never known how she would one day offer a world-changing yes to God, we can never truly understand the potentially life-changing power of our yes to the Lord as He manifests Himself in others. This Advent, let us be attentive to Christ as he comes to us in the needy, just as Fr. Solanus Casey welcomed the poor of Detroit into his office with an open heart and a radical love. Maybe God will come to us as a forgotten friend seeking forgiveness, as a sibling struggling with an addiction, or as a coworker who doesn’t seem to “fit in” with the rest of the group. Most likely, however, He will be found as Solanus Casey so often found Him: in the normalcy of daily life. In listening to the joys, sorrows, and struggles of his brothers and sisters, Fr. Solanus attended joyfully to Christ each day. No personal agendas. No particular mission. Just love and understanding.
                So in this last intentional week of penance before Christmas, give YouTube a rest if you must, and reject that Instagram-worthy dessert if your will-power allows; but above all else, remember the call of the porter. Remember that his vocation is one common to us all: to stand at the doorway and welcome God when he arrives, no matter our form or His. All that is asked of us is that we do so joyfully.


Friday, November 13, 2015

(Short Story) And There Was Light

Clint grips the silver crucifix which hangs from his neck. His almond hair, usually kept in a pony tail, falls to his shoulders. A full and dark beard upon a square chin and a docile face behind a pair of blue eyes. His Hollywood smile illuminates the world around him.
                From the only open register in the supermarket, Clint watches as the cashier scans and bags his groceries—a mesmerizing symphony of the mundane. Grab, swipe, beep, and the rustle of a plastic bag to follow. He looks at the girl behind the counter, at her rhythmic swiping and bagging, and thinks to himself how beautiful she is. She reminds him of a girl he once loved, jet black strands parted and draped to the side over an eye lost in a sea of Mascara. A patch of skin shaved clean above one ear, revealing a floral bouquet of red and green ink that creeps down the pale skin of her neck. Clint buries his hands in the pockets of his Dickies and wonders why a girl so beautiful works in this place.
                Clint is a recovering heroin addict. He wears athletic sweat guards around his wrists to hide the spots where dulled razor blades once raked through his skin like dry earth, leaving behind tattoos of raised red flesh. The baggy sleeves of a Vancouver Canucks jersey conceal the caliced track marks of harsh injections that freckle his arms. Clint is lucky. Most recovering addicts don’t look like him. Scars can be covered and charm can deceive. He wears the mask of an every-man—a latex caricature. His suffering is well hidden. But, like a boy waking from a nightmare, Clint wanders in dimness and uncertainty. Though the horrors of nighttime reveries have subsided, he still must navigate a dark room in hopes of finding a light switch.
                The girl at the register fascinates Clint unlike any girl he has seen, though he is not sure why. As he observes her—a portrait of the enigmatic, who puts Clint’s toothpaste, frozen pizza, and Snickers bar all in the same bag—he begins to feel the flickering of an interior brightness absent for years. A light switch worth trying. Oh, to bring light to a life shrouded in darkness. Clint rests a forearm upon his shopping cart, hunches slightly, pushes his hair off his ear, and waits for a chance to get the girl’s attention.
               
Mansions, topiaries, big cars and big dreams. Clint’s hometown was a place of affluence and ambition. But in a mind inundated by the flood waters of depression, hopelessness and self-loathing were more common bedfellows. Clint inhabited an oasis, bit his soul roamed a wasteland. Every day he staggered through the slums of his own sentience, where the alleyways lamented him with dirges, the daytime sky taunted him with darkness, and the church bells tolled perpetually, harbingers of his inescapable funeral. Heroin was his escape. Black tar. Venom through the bite of a needle. A serpent in the Garden, leaving him to wallow in his newly-realized nakedness.
                The pinions of addiction found Clint quickly. Early attempts to kick were met with withdrawal. War in full brutality raging beneath his skin. Clint’s body became a prison—an Alcatraz from which his inmost being could not escape. He was both junky and dealer, receiver and giver of misery, measured and bottled. Clint’s first attempt to kill himself left a desire for death all the more.  The second time, he was happy to have lived, happy to have retained the suffering he had come to believe was deserved. The suffering of watching a promising life and a healthy body disintegrate into a strung-out and worthless corpse. Of tossing away a future into a receptacle overflowing with used needles and bloodied rubber tourniquets. When Clint’s mother, a gentle woman, found her son at the brink of death, lying in his childhood bedroom after an overdose, she thanked God for giving her what she had prayed for every day for eight years: an opportunity at intervention—a chance to save her son’s life. Clint was checked into rehab on the eve of his thirty-third birthday.
               
At the only open aisle in the supermarket, the sounds of gunshots pierce the panes of Clint’s musings. Three shots. Two back-to-back, a brief pause, and then one more. Shockwaves radiate across the tile floor. A sound unmistakable. Reality, fragile, falls to the ground and shatters like fine china. The scanning stops. The bagging stops. Clint drops for cover, as does the girl at the register. Solace from an unseen enemy. Somewhere behind him, Clint hears a woman scream. Not a normal scream. It splashes into Clint’s ears like molten candle wax and sears his insides. Stillness swallows the supermarket. Clint’s heartbeat pulses against the silence. Blood sloshing furiously through his temples. A fourth gunshot, closer than the first three. Clint inhales a trembling breath, tasting the motionless world around him. It digs its icy thumbs into his trachea and constricts him. His arms, heavy and dead. Feet molded to the floor as a stone effigy. A mind lost in the surreal, skipping and scratching like an old CD player.
 For a moment, he questions: surely this cannot be as it appears. But then Clint sees him—a lone point of motion in a frozen world. A man. No, not even. A boy, well over six feet tall, thin and with scrawny arms dangling from underneath a military-grade bulletproof vest. He wears a backwards orange baseball cap over short blonde hair, and the kind of camouflage pants typical of a hunter. He strides casually across the front of the supermarket, as if a mere spectator to the world he is in the midst of destroying. In his left hand he holds a pistol, his bony pointer finger ready to again pull back on the trigger. Clint observes that everything about this boy seems wrong: he’s too young, he’s too skinny, he’s too average. Like a child playing war, thumbs raised and index fingers extended, running around yelling bang bang as imaginary foes fall lifeless into heaps on the ground. Only this is a real weapon with real bullets. No expression on the gunman’s face. Eyes bulging with focus, unreflective of the seemingly entranced mind behind them. He approaches Clint, who crouches in the aisle between two silver checkout counters, and lowers the handgun, not at Clint, but at the girl: the one who hides on the tile floor behind the register. The one who reminds Clint of a girl he once loved.

                That girl’s name was Liz, short for Elizabeth. No one called her Elizabeth. Clint met her when he was twenty-two years old, and his mother had finally convinced him to have another try at community college. Clint was brilliant, but saw formal intellectual exploits such as university studies as below him. Clint shared a few courses with Liz, and grew to love her because her personality was as dark as her hair. The two dated for years, never caring much for the common romantic inseams that tentatively held together the fabric of most relationships. Both were content just to talk and to be. They discussed life, death, eternity, and all the other subjects that suddenly beg importance as adolescence wanes to the confusion of adulthood. They spoke with the intensity and finesse of sophists, though never taking themselves too seriously. When Clint began to dabble in experimental heroin use, Liz followed along. To a pair of happy cynics, addiction all too easily became religion, and self-preservation and sobriety appeared suppressing cogs in a mechanical and predictable world.
Clint arrived home in the dying light of a late August evening. He was twenty-eight years old. Horizontal beams of a sun at dusk succumbed to the western horizon, leaving dust and detritus to glow orange and dance a melancholic ballet until disappearing into the shadows. A steep and creaking staircase brought Clint to his attic bedroom, which he had chosen for himself in a lifetime prior. A slender black coat rack stood at the threshold. A stately sentinel with ornate cast-iron curves. Clint hung his tattered backpack next to Liz’s things, which were already set delicately upon hooks: a charcoal satchel with gold zippers, and a checkerboard burette—the one she liked to wear to show the world she was different. Clint crept playfully towards the bed, where Liz laid face-down. Proximity showed him she was not sleeping. Glass formed as a razor rested between limp fingers. Blood, once crimson, now a crusted brown, extended down the blanched skin of her wrists and into the white cotton sheets. A needle stuck out of her arm. The syringe was empty. Clint collapsed to the carpet and wept.
Although he was not the one who slid the hypodermic needle into her vein, nor was he the one who stilled her beating heart, Clint knew that Liz was dead because of him.

At the only open register in the supermarket, the memory of Liz, which has haunted Clint with subtle persistence for years, now hovers over him like a poltergeist, prodding at his soul and lambasting his senses. Liz is no longer a blurry, fragmented flashback, a yellowed photograph, or an instant feeling of nausea elicited by the radio’s playing of her favorite song. There is no longer any drug, therapy, or self-spoken mantras that can wisp her away into oblivion, far from the most vulnerable parts of Clint’s slowly recovering psyche. Liz is present. In the slice of time and space in which Clint stands at the checkout counter of a small grocery store with a teenage boy pointing a gun at his head, Liz is present. The bumpy red scars on his arm cry out: here I am! The old injection marks that dot his arms like brail cry out: here I am! The girl crouched down behind the counter, who just a few seconds ago was scanning and bagging groceries with hypnotic body movements, masquerading behind her eyeliner, calls out: here I am! Here I am, Clint! Ready to die again. Oh please, don’t let me die again.
Clint sees the boy in the backwards orange baseball cap point a hand gun towards the hiding place of the girl who works at the register. Clint does not know this girl’s name, nor is he sure of anything about her. Since the earliest days of his heroin addiction, Clint’s path has been paved with the miry and toxic tar of uncertainty. But now there is something that Clint is sure of: although a stranger to the girl whose life is mere seconds from its violent end, there is no one on Earth more important to him. He will not let her die.
Clint does not consciously choose to erupt from his crouched position on the floor; he does so as if he had been programmed for this one action since the moment of conception. The pinnacle of his existence. Now is the acceptable time. Now is the day of salvation. The moment of redemption is near at hand. Clint crashes into the shooter with ruthless velocity, sending him staggering backwards. Clint feels the recoil of the gun against his flesh, and the pulse of the bullet tearing through his abdomen, on his right side, a few inches above his belt. Clint and the gunman fall together, tangled in a primal struggle for life: one wishing to save it, the other to take it away. As the limp weight of his body pulls him to the linoleum with a force that supersedes gravity, Clint feels the boy with the backwards orange baseball cap reach for his neck with clammy, cool fingers. A snap and a break as the shooter’s thumb catches the metal chain dangling from Clint’s collar-line. His silver crucifix rings as it hits the floor, separated from the ornate necklace, and comes to rest next to Clint’s failing body.

A light rain trickled down the windshield and a caliginous mist hung thick in the headlights the day Clint’s mother dropped him off at the rehab clinic. The building itself was far from the medieval stronghold Clint had visualized, with steep roofs, gothic spires, and rusting weathervanes. It instead appeared to be quite new. Stucco siding and pastel pink paint, like a restored remnant of a Spanish-American mission. Clint’s mother pulled her Toyota to the porte-cochere. Silence as the rain ceased. A few feet away, an automatic glass door slid open, revealing a tiny little woman in a navy blue veil and a knee-length skirt. She hobbled toward them through a sort of ethereal glow: fluorescent interior lighting wrestling with the outside gloom. Clint felt a hand on his shoulder. It was his mother. She had dropped in his lap a small velvet bag, green like the surface of a poker table, and with thin golden draw strings.
Go ahead, open it.
What is it?
You’ll see.
Clint loosened the top of the bag, turned it upside down, and let the contents fall into his opened palm. A crucifix. Silver, and much larger than the kind someone might wear under a shirt. Pinned to the cross, a small featureless corpus. Clint feigned a smile.
Thanks.
Do you know what it is?
Yeah, it’s a cross.
A crucifix, yes.
A crucifix.
Do you know why I’m giving it to you?
I don’t know.
It’s a symbol.
A symbol?
Yes.
Of what?
A short pause as his mother thought of how to best answer.
New life.
Clint looked at the metallic Jesus hanging by his hands and struggled to see life of any kind. His mother persisted.
Jesus showed us that we need to die before we can rise, and that our rising brings new life.
Years of Sunday school teachers droning from one Bible story to the next. He had heard this all before, from Church ladies who wore their faith like jewelry—gaudy and external, slid into a bureau-top box by Sunday evening, along with all sorts of other things seldom-used.
The little woman in the veil smiled as she tapped politely on Clint’s window and waved a brittle arm with unreciprocated enthusiasm. Clint clenched the crucifix. It felt cold in his hand. 

At the only open register in the supermarket, Clint is lying in a growing volume of his own blood. He covers the wound in his side with the sleeve of his hockey jersey, and slides a free arm above his head on the purple-brown tile floor to grab the fallen crucifix. He is vaguely aware of the commotion around him. Through his muffled sense of hearing, the concerned footsteps and murmurings of people milling around, stupefied by the bedlam that has come and gone from their lives over the past ninety seconds. As Clint lays turned over on his side, he begins to shiver. A man’s voice tells him not to move, that help is on the way. But Clint knows that he is beyond help. He is dying, and for some reason, that feels okay. From the floor, Clint cannot see the girl who hides behind the register. He cannot see her mysterious eyes, her dark hair, or the tattoo that creeps down her neck. But he knows she is there, and he knows that she is alive because of him. Clint does not know exactly why he has done what he has, but he understands that it was right. Beyond his clouding vision, the environment begins to shrink away, slipping into a vacuum of obscurity. Only the silver crucifix remains—a final focal point, separated from its tightly-linked chain. With his thumb, Clint smears the featureless Jesus with his own blood. He sees the hands stretched in death, and the price that was paid through those wounds. And he understands: new life.
Presently, Clint becomes a posthumous witness to the scene. He sees himself stretched out on the floor in front of the only open register in the supermarket, his almond hair, usually kept in a pony tail, bunched around his shoulders. He sees the silver cross tight in his palm and the faintest origins of a peaceful smile on his face. He sees the boy who killed him, restrained by two men. He knows this boy. Not in life, but he knows him now. He knows his name, his age. He knows his joys and his sorrows. Especially his sorrows. He knows his father who assaulted him. His mother who neglected him. His girlfriend who left him. The media that would give him the attention he desired, but had never known. Clint sees the gun on the floor—the one that had fired the bullet that ripped through him. He sees two more bullets in the clip: the one that was meant for the girl, still hiding behind the counter, and the one that was meant for the boy to put through the roof of his own mouth. And finally, he sees the girl. The beautiful girl who works in a place like this because she is a single mother trying to support both a daughter and a heroin addiction. Her name is Elizabeth, and that’s what people call her. He sees her death from an overdose at the age of twenty-five, the death that will no longer occur because her life has been saved. In less than an hour, she will know about Clint—about his addiction and his recovery, and about how he gave his life to save her, even though he didn’t know her. She will know that he rose from the death of addiction into a life of peace. And this knowledge—the reality of this resurrection—will bring her hope.
Qualify not a man by how he lives, for it is by how he ends that he is known. The one who believed he deserved death now has life forever. The one wandering in the darkness has finally found a light switch, no longer a slave to his nightmares. Oh, to bring new life to that which was dead.  Oh, to bring light to a life shrouded in darkness.
  


Sunday, November 1, 2015

(Reflection) Making a Flat Earth Round: The Necessity of Contact between Science and Religion

        Recently, while enjoying a far-too-frequent “study break,” I found myself skimming the news feed of my Facebook page. Among the usual pregnancy photos, wedding announcements, and grainy videos of people working out, I stumbled upon an article being posted and shared by a few of my good friends. The article, thumb-nailed by a picture of Bill Nye the Science Guy (one of my childhood heroes), was titled “Bill Nye to Anti-Abortionists: ‘You Literally Don’t Know What You’re Talking About.’” The story linked to an online blog titled Because Science on the pop-culture website Fusion.net. This combination intrigued me; while the headline of the story suggested an opinion piece, the host website invoked science. Quickly, I conjured all I could recall of high school science—namely that it is supposed to be an objective study of the behavior of the natural world—and came upon the conclusion that there was not a whole lot about this article that could be considered objectively scientific, especially considering most of Bill Nye’s argument was comprised of non sequiturs connecting his science with his sweeping personal philosophical views.
        Initially, such a proposition angered me. How could a seemingly intelligent man like Bill Nye so blatantly misuse his authority as a respected voice in American science? But then I had a small revelation: earlier in the same day I had skimmed through at least four or five shoddily researched and poorly composed attacks of Cecile Richards and the Planned Parenthood Organization. These articles, while nobly attempting to defend the unborn on religious terms, made shameless jumps from Biblical claims to vitriolic personal attacks. Such apologetics exploited theology much in the same manner as Bill Nye exploited science: to advocate a particular agenda. While both parties had something of value to say, their respective stances were both spurred and tainted by the obvious fact that neither side really understood the other.


WHY CANT WE BE FRIENDS?
        On September 27th 2015, an American Airlines Boeing 777-200 sailed quietly into the late-evening skies above the City of Brotherly Love. With yellow and white Vatican flags flying proudly above the cockpit windows, the plane began its four thousand mile journey back to Rome, and those of us who had been following Pope Francis’s first visit to the United States were finally able to turn off our TVs and return to reality—only this time with a little bit more hope than we might have had a week prior.
        Over the course of those seven days, Catholics and non-Catholics alike had been challenged with friendly reminders such as our obligation to defend the sanctity of human life, the necessity of protecting our common home, and the importance of promoting a dialogue of peace in the face of conflict. Personally, it was the third of these messages that resonated most with me. By my count, the word dialogue was mentioned twelve times during Pope Francis’s speech to congress on Capitol Hill. So what is it that makes dialogue so important, anyway? Surely there are other important issues facing Americans (like the state of the D.C. Metro or the controversial MLB wildcard game). The fact of the matter is this: effective dialogue is the foundation of peace. In a culture of extremes that celebrates conflict and disagreement, dialogue is the means by which we can best begin to listen to each other.

ROCKET MAN
        When I was a kid, I wanted to be an astronaut. I suppose this is not an uncommon desire for a five year old (perhaps second only to a career as a ninja or a dinosaur). As I watched Ms. Frizzle and her class blast off into space aboard The Magic School Bus, I imagined myself floating alongside them in my spacesuit, observing my miniature home from thousands of miles away. As a boy, the mysteries of the universe—albeit in Playskool form—were never far from my mind.
        For the sake of transparency, I’ll admit that I never did become an astronaut (turns out I’m deathly afraid of heights). But that desire for discovery is something that has followed me for twenty-five years, and now fuels my studies for the Priesthood at the Catholic University of America. Rather than daydreaming about flying to the moon with Tom Hanks and Kevin Bacon, I spend a lot of my time studying theology, philosophy, and scripture. While I have filled plenty of notebook pages with important names and dates (and if I’m honest, lots of stick figures), nothing that I’ve learned has been more profound than my renewed understanding of the cooperation between reason and faith.

YOU GOTTA KEEP EM SEPARATED?
        In my class on the Pentateuch (the first five books of the Old Testament), we as a class have spent almost as much time studying Darwin, Pinker, and Hubble as we have Abraham, Isaac, and Jacob. This partnering of science and religion has quickly become a passion of mine, reconciling my youthful interests with my current pursuits. Unfortunately, this relationship is seen by many to be that of dichotomy—a conflict in the greatest sense of the word. There is no compromise—only two disagreeing sides with separate ideas about the nature of the universe. Many believe that there is nothing either side can hold in common; the best we can expect is that science and religion stand apart at a comfortable distance so each discipline can mind its own business.
        I don’t accept this; science and religion, by their natures, are non-contradictory. Science is the “how” to religion’s “why. Science is the natural while religion is the supernatural. It is my belief that while many Americans have fallen into the trap of believing that science and religion are in vehement opposition, the two modes of thought are in fact interdependent—both being vital for achieving a well-rounded and competent worldview. In other words, both sides have much to gain by embracing dialogue. Contact, rather than conflict, is the best way of structuring the relationship between science and religion.

EMPIRICAL STATE OF MIND
        In order to better understand the necessity of contact between science and religion, we have to first acknowledge the ineffectiveness of stances based on conflict. Let’s consider the aforementioned article written by Bill Nye. There is a familiar term in psychology called “The Law of the Instrument,” or “Maslow’s Hammer.” It is attributed to Abraham Maslow, who said in 1966 “I suppose it is tempting, if the only tool you have is a hammer, to treat everything as if it were a nail.” As Catholic Answers writer Trent Horn stated in his September 27, 2015 article “Bill Nye the Non-Scientific Abortion Guy,”… “In this case, the hammer is science and the nail is anything people disagree about. While science can tell us a lot about the world, it can't answer all of our questions.”
        This is not a new phenomenon. In fact, it is my observation that in straying away from the organized religions of their parents and grandparents, many millennials have embraced empirical science as a form of pseudo-religion. In attempting to assign meaning to human life through statistics, data, and observations, some young people have forgotten one of the most important limitations of science: it is sufficient for answering the question of “how?” but insufficient in answering the question of “why?” In his remarks on abortion, Bill Nye uses “Maslow’s Hammer” by approaching the highly contentious debate of abortion as if it were a common-sense issue. Because most fertilized human eggs are never born as infants anyway, Nye argues, it is unreasonable to criminalize the abortion of a developing fetus. This position is the metaphorical “trump card”; it pretends that science can eliminate any and all need for religious, moral, or ethical debate.

BAD RELIGION
        One day I read an unfortunately serious explanation given by a scholar concerning the longevity of several Old Testament figures (Methuselah, for instance, lived to the ripe age of 969). Rather than going the normal route of assuming the ages to be symbolic of humanity’s fall from grace, this particular argument consisted of lots of speculative science involving the physical composition of the Earth’s atmosphere changing in the years after Noah sailed his ark around a flooded world (a foolproof theory, certainly). Having subjected myself to poor Biblical interpretation and poor science all at once, I was reminded that in the conflict between science and religion, Maslow’s Hammer certainly swings both ways.
        Our temptation is to look back at the 1925 Scope’s Trial and laugh at William Jennings Bryan for using the Bible as a shield to keep at bay the attacks of Clarence Darrow and his Darwinist companions. Then we realize that ninety years have passed and some of us are literally doing the same thing today as Jennings Bryan did so long ago. Such closed-mindedness does not stem from the Bible, but rather from an errant interpretation of the Bible. Look at Genesis 1 and 2 for example. This is a creation narrative—a genre of literature intended not as a scientific or historical account of the world’s beginnings, but as an examination of the nature of the world. So while an accurate reading of Genesis 1 and 2 would tell us that humans are a valued creation of God, made in His image and likeness, many Christians are still using Genesis 1 and 2 to craft theories about the true age of the Earth or the existence (or non-existence) of dinosaurs. Such interpretation does violence to the text. It is a genre mistake that poses a much larger problem: what do such individuals do when accepted and peer-reviewed science denies the possibility of their religious claims?
        Like Bill Nye overruled the need for religion with his science, such fundamentalists overrule the need for science with their religion. How else can we explain the existence of a modern organization founded upon the idea that the earth is actually flat (The Flat Earth Society), or the belief that our planet is only six thousand years old? Clearly science (and airplanes) tells us that the world is round, and radiometric age dating tells us that the world has been around for over four billion years. But it’s not in the Bible—probably because the Bible is compilation of sacred scripture and not a science text book— so it must be suppressed.

WOULDN’T IT BE NICE?
        Extreme stances spark society’s collective interest. It is our love of conflict that makes us tune in to see Richard Dawkins debate Bill O’Reilly, or Bill Nye the Science Guy tangle with Creationist Ken Ham. Conflict promotes division between neighbors and leads us to pursue our own agendas. It influences the news sources we watch, the leaders we follow, and the voices of philosophy and morality to which we give ear. But does it have to be this way? What would happen if we rejected conflict in favor of contact and understanding?
        During Pope Francis’s visit to the United States, I was pleasantly surprised by the overall impartiality with which most of the major news stations covered the many speaking engagements, parades, and Masses. It was almost as if the country, influenced by the example of the Pope himself, had decided to let go of extremes for a week and live as a family founded on the principles of our common identity as sons and daughters of God.  Wouldn’t it be nice if we could let go of conflict for more than a mere week? Wouldn’t it be nice if we could all take the opportunity to learn something new from one another, rather than assuming the innate stupidity of those who disagree? There are already countless positive examples of such interaction between science and religious thought…

SO HAPPY TOGETHER
        In history, religion has lent, and will continue to lend, a guiding hand to scientific thought. It is through the contact of science and religion that we embrace the Big Bang theory (Fr. Georges Lemaitre) and the science of genetic inheritance (Fr. Gregor Mendel); besides shaping modern science, both of these discoveries came from the minds of Catholic priests. It is through the contact of science and religion that The Water Project, an organization based on Christian principles, has gone about building small sub-surface dams and constructing water filtration systems in order to assure potable drinking water in sub-Saharan Africa; their mission statement reads “We're Christ-followers and we believe that Jesus has made an unambiguous call to ‘provide a cup of cold water’ and to answer the needs of those who say ‘I am thirsty’ (Matt 25). It is through the contact of science and religion that Pope Francis wrote Laudato si'; we must be mindful to take care of our earth which is both a gift from God and our common home. And, it is through the contact of science and religion that Freud’s theory of Psychoanalysis has been used for meditative and spiritual healing purposes (the “12 steps” models are a great example); one of the most effective priests I have ever met, Fr. Thomas Acklin, O.S.B., is a trained psychoanalyst who uses Freudian techniques and prayer as methods of spiritual liberation.
        And science has lent, and will continue to lend, a guiding hand to the interpretation of religious revelation. It is through the contact of science and religion that we can follow the course of creation through Charles Darwin’s theories of biological evolution; through a miraculous process of nature, humankind has developed from primitive ancestry. It is through the contact of science and religion that we can better understand human nature through Stephen Pinker’s research concerning the psychological evolution of human beings; morality and virtue are not meant only for religious individuals. And, it is through the contact of science and religion that we can aptly converse about a topic such as gender identity; individuals who identify as gay or sexually ambiguous are not sinners in need of conversion, but rather our brothers and sisters deserving of our love.

WAITING ON THE WORLD TO CHANGE
        In his book After Virtue, author and philosopher Alasdair MacIntyre explains that much of our society’s arguments are the result of our loss of a common understanding; we have lost our ability to speak to each other and to understand each other in a “Tower of Babel” sort of catastrophe. We are a world of differing views, and that’s acceptable—beautiful even. But our strong views cannot get in the way of dialogue. We have been misguided in our attempt to dichotomize science and religion; there is simply no sense in having a how without the why, or vice versa. Humans are dynamic thinkers. Our actions are based not only on our perceptions of how the world works, but why it works as it does. Without this holistic incorporation of science and religion, we are doomed not only to be a nation of one-dimensional thinkers, but also a nation of one-dimensional listeners. We will never fully understand the human experience, as our notion of what it means to be human will be no more than either graphs and spreadsheets or pages from the Bible.
        Vatican astronomer Br. Guy Consolmagno S.J. said in 2009 “I think that there is a conflict between science and religion because people don’t understand what science is and they don’t understand what religion is. That’s because most people stop learning about both of them when they’re ten years old.” This needs to change. No matter what our personal belief system is, we owe it to ourselves and to our neighbors to harbor an attitude of mutual respect and understanding. Both science and religion cannot fully thrive without contact.