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About wjduquette

Author, software engineer, and Lay Dominican.

On Coercion

This post continues a series of reflections that I began here.

The first problem with discussing same-sex marriage is political. Which is to say, when I say publicly that I’m for or against something in particular people tend to hear that as a political statement. In particular, they hear me say, “I want to ban such-and-such. I want to punish people who engage in such-and-such. I want to prevent them from engaging in such-and-such. I want to coerce them, if necessary, to make them behave the way I think they should.”

The thing is, I’m hugely skeptical of legislative solutions to moral and social problems; and on top of that I’m far more interested in individuals than I am in social engineering, in conversion of life than in saving the world. And while you can sometimes coerce people to do something, you can’t coerce them to want to do something, and you certainly can’t coerce them to choose to do what is right because it is right.

Jesus pointed out that sin begins in the heart. For a man to look at a woman with lust, he says, is as bad (or nearly so) as it is to act on that lust. Coercion, legislative or otherwise, can only prevent the overt act; it cannot prevent the habit of mind and heart. Consequently, when I say I’m for traditional marriage and against same-sex marriage, I am not primarily speaking about politics or legislation; I’m speaking about sin and its effect on people’s souls.

To take a slightly less contentious example than same-sex marriage, 50 Shades of Gray and its sequels have been the top-selling books at Amazon for weeks. Frankly, I think it’s really sad that a book like this is so popular; it’s a real indictment of our society that you can find them in the book section at Walmart. But banning 50 Shades of Gray won’t make people stop craving such things. Worse than that, pornography is a relative thing; the book that were truly racy in the 1940’s are truly tame now. In that sense, all banning dirty books does is change where the mark is set.

So it’s true to say that I’m anti-pornography. I’d truly like to see books like 50 Shades of Gray off of the bookshelves—but not because they are illegal. I’d like to see them off of the bookshelves because the consumers have chosen (freely, not under any kind of duress) not to buy them: because they, themselves, have rediscovered the virtue of chastity.

Please note (here’s some of that nuance) that I’m not denying that there are reasons to legislate against certain things. But what I want to talk about here is the Christian response to sin in peoples’ lives, sin that is already actual rather than potential. And I simply don’t think that coercion brings people to repentance. There’s a role for social action when dealing with a culture’s besetting sins; but ultimately conversion of life occurs one person at a time…and that’s where the real action is.

Another bit of nuance: I’m speaking about sin in general here. Whether and in what sense same-sex marriage might be sinful is a topic for another post.

Why We Get Fat

Seven or eight years ago, my doctor told me I need to lose a whole lot of weight. She put me on a low carb diet, and I lost 70 pounds. I kept it off for a while, but eventually I got tired of dieting, and over the last three years I’d put 40 of those pounds back on. Starting late last year, I made a concerted effort to get them off again, and only succeeded in keep my weight stable…until, a month or so ago, I read Gary Taubes’ book Why We Get Fat: And What To Do About It. Since then, I’ve dropped approximately 8 pounds with no real effort.

I should note, I’m not anything like a diet book junkie. The only other diet book I’ve read is The No-S Diet, which was responsible for me putting the first 20 of those 40 pounds back on. I’ll also note that Why We Get Fat is not your typical diet book. It’s not about eating less and exercising more and lots of rah-rah stuff to inspire you to try harder.

Instead, it’s a book about what makes your body take on and burn fat.

I had always thought that putting on weight worked like this:

  • You eat food.
  • Your body digests the foot, and all of the nutrients and calories enter your blood stream.
  • Your body burns some of those nutrients and calories for fuel.
  • Whatever is left over—the nutrients that are getting past their sell-by date, as it were—eventually get packed away in the form of fat.

Hence, in order to lose weight you need to exercise more, so that you don’t have any nutrients left to turn into fat.

It turns out that this is not the case. The first part is true: the food you eat turns into nutrients that enter your bloodstream to feed your tissues. But the second part isn’t. Your blood flows by both your muscle cells and your fat cells like a buffet on a conveyor belt, and both kinds of cells consume as much as they like. If your fat cells are set to pull lots of nutrients out of your blood and sock it away, you’re going to get fat.

Taubes describes a study, done in the last ten years, in which two groups of white rats had their ovaries removed. The goal of the study was to determine the effect of having no estrogen. One group of rats was allowed to eat as much as they liked; the other group was fed the same diet as they would usually get.

Both groups of rats became obese. The difference between the two was that the rats that could eat as much as they liked were normally active, well the rats on the constrained diet moved as little as they could manage. You see, fat uptake is determined by hormones, and without estrogen the fat cells got turned up to eleven, and in effect stole energy from the rest of the rats’ bodies.

There are a number of hormones that control fat uptake; and the main one that’s affected by diet is insulin. The more insulin in your blood, the more fat your fat cells squirrel away. And the more carbohydrates you eat, the more insulin in your blood.

It’s a fascinating book; Taubes is a skilled writer, and he makes a compelling case. But the proof of the pudding is in the eating, so to speak, and in the month or six weeks since I read it, I’ve lost about 8 pounds. What did I do?

I cut out sugars and starches almost completely. This is not that different than what I was trying to do before.

Of the things that were left in my diet, I looked at their glycemic indices. That’s a measure of how quickly the food gets converted into glucose. And I cut out foods that have a significant glycemic index. For example, I’d always thought of beans as a protein food. But most beans also have a lot of starch, and a glycemic index of about 15. Carrots, by comparison, have a certain amount of sugar but a much lower glycemic index. So I eat carrots sparingly, and I’ve mostly cut beans out of my diet.

Third, Taubes suggests that if you listen to your body, you’ll eat what you need. Previously I’d been trying to eat only at mealtimes, and enough that I didn’t get hungry between meals. The upshot of that was that I never really got hungry. What I’m doing now is trying to adjust my meal sizes such that I get hungry maybe half-an-hour before the next meal. That means I’m consciously eating less at meals. But the promise is, I don’t need to be hungry. If I get hungry at some other time, I’m allowed to eat as much as I’d like—until I get full, and only from the approved list.

And it’s working. I’m eating less at breakfast and lunch, and much less at dinner, than I used to. Sometimes I have a snack in the afternoon, or after dinner, but not always, and only if I’m actually hungry. And here’s the weird thing: in the old days, when I was eating foods with more carbs in them, I never really got hungry…but I always wanted more to eat. When I think about some of the “snacks” I used to have in the afternoon, it boggles my mind.

Be clear: I’m not saying, “Gosh, I just gathered my will-power and cut down my food intake, and I’m losing weight.” What I’m saying is that by cutting certain things out of my diet, I’m not only eating less, I’m wanting less. And the weight is coming off. My weight is generally more stable from day to day, with a slight downward trend; my digestion is better; the only annoying part is eating away from home, where it’s sometimes hard to get the right things.

Put it like this: we had three birthdays during the last week at our house. I lost weight. ‘Nuff said.

On Controversy

I am not a controversialist. I seem not to have the “happy warrior” gene that animates people like Leah Libresco; she can argue vigorously about deep matters with those that deeply disagree with her without apparently losing charity with them. And then, the few times I’ve tried to give someone else’s post a righteous fisking I’ve always repented of it later. It simply doesn’t seem to be my calling to tell people how wrong they are. So I don’t engage in controversy on other people’s blogs, and I don’t spend my time blogging about the latest scandal.

And then, I tend to avoid blogging about my own views on controversial subjects, for two reasons. First, it attracts controversy, which means I need to tell people who disagree with me why I think they are wrong, and second, I hate being misunderstood, and to avoid being misunderstood on a controversial topic you have to watch absolutely everything you see and be particularly careful to nuance everything properly, which makes me succumb to nuance fatigue before I even get started. And then, of course, people read right past the nuance, and tell you how evil and bigoted you are without taking time to understand what you said.

At least, people don’t usually do that to me, because I’ve already succumbed to nuance fatigue and so haven’t written anything controversial, thus not giving them a target.

However, the afore-mentioned Leah Libresco has written some posts on same-sex marriage recently that have gotten me thinking. I could respond in her comment box; but hey, I’ve got my own blog, and I’d rather do it here, especially since my thoughts are somewhat tangential to the point she was trying to make.

If I say that I support traditional marriage (which I do), or that I oppose same-sex marriage (which I do), I expect to have people tell me that I’m a homophobic anti-gay bigot. Leah doesn’t do that—as a happy warrior, she avoids the ad hominems—but she notes that those living in stable, loving, same-sex relationships are liable to think that I want to break up their families. I don’t, in fact; but I’ve decided that it’s worthwhile for me to work out, in detail, just what I do mean when I say that I support traditional marriage and oppose same-sex marriage, and just what effect I think my views should have (if any!) on said stable, loving, same-sex relationships.

I hesitate to say that I’m starting a series of blog posts, because when I do that I tend to write one or two posts and then never come back to the topic again. On the other hand, there’s a lot more to be said than I can fit into a single post. So what I propose to do (and feel free to hold me to this) is to post a number of reflections, all exploring aspects of the issue, rather than trying to post a connected linear series of arguments. We’ll see how it works out.

A few comments on comments, although it’s probably a waste of time. I welcome comments; however:

  • If you are rude, insulting, abusive, or obscene, your comment will not see the light of day.
  • If you are egregiously off-topic, or try to ride your own hobby-horse rather than my own, I may suppress your comment. If so, I’ll try to tell you why I’ve done so.
  • I especially welcome requests for clarification.
  • I find it hard to express myself about complex matters in the comment box. If your comment requires a lot of thought, I’m more likely to try to work it into a subsequent post than deal with it in place.

Not that I usually get that many comments…but controversial topics seem to bring commenters out of the woodwork.

On Distractions and Detachment

Julie wrote a post today that jibed with something I’ve been pondering, and nudged me enough to actually write something about it. In her post, she’s talking about taking time for prayer, and recognizing that that time for prayer is supposed to be a time of rest.

As a Lay Dominican, I pray the Divine Office every day (Morning, Evening, and Night Prayer, also known as Lauds, Vespers, and Compline). I like the Divine Office, because I don’t need to be with it. Some days I really enjoy spending time in prayer; and other days I’m tired and distracted. If I’m not with it, I still know when I’ve said my prayers that I’ve spent time with God…and the fact of the matter is, my feelings about my prayer time are a very poor indicator for the quality of my prayer time.

Still, even if I’m not with it it’s still necessary to focus as best I can. And that’s where distractions are a problem. It’s way too easy to sit down to the Office with a sense of rush: I want to sit down and do this so that I can move on to something fun. And so even as I pray, my mind is on what I want to do next. (For some reason this is especially a problem on weekends, when my time is my own and there’s nothing that I particularly have to do next.)

So it occurred to me the other day…a big part of the growing in the Christian life is detachment. I’m not expert in this, but detachment, as I understand it, is all about putting God first rather than second. There should be an order in our loving and our desires, and in particular we musn’t love the things of this world more than their Creator. Detachment is the process of learning to put God first.

And just maybe, just perhaps, the things that distract me from God during the Office are the things I’m in danger of loving more than Him. Not all of them; some of the distractions are duties and obligations that I really have to attend to. But many of them: the computer game I want to go back to, the book I want to keep reading. You know—the stuff I like.

Joy, he said, somewhat sardonically.

The Far West

Over the last week I read the family Patricia C. Wrede’s latest, The Far West, which is the third (and, apparently, final) volume in the series that began with The Thirteenth Child and Across the Great Barrier; and we all enjoyed it thoroughly. I read the last fifth of book on Saturday evening, and my voice was beginning to go as we got to the final pages.

So the main point you should take away from this is, this is a darn good series and you should go read it. It’s probably the best set of new fantasy novels I’ve read in ages: both smart and funny, but with a serious core, and with a deep understanding of how people and families work.

I always have trouble reviewing the later books in series, because I don’t want to spoil the earlier books; consequently, I’ll just say a few words about the Frontier Magic trilogy as a whole. It takes place in an alternate United States, circa 1850 or so, but this is a world in which technology is magically based. More than that, human beings never made it to the New World, here called North and South Columbia, until the first Avrupans (Europeans) came. At that time, the continents were still the home of a vast variety of wildlife, including mammoths and saber cars, and also stranger things: magical creatures like spectral bears, swarming weasels, and steam dragons. It made colonization rather difficult, until Benjamin Franklin and Thomas Jefferson, working together, managed to cast the Great Barrier spell—a magical boundary that runs up the Mammoth River from New Orleans to the end of the St. Laurence Seaway, and thence to the Atlantic. Wild animals can’t cross the barrier, and once the more dangerous fauna were dealt with the eastern territories were safe to settle in.

But that leaves the Western Territories. When Eff Rothmer is five years old, her family moves to a new town just beside the Mammoth River, where her father will teach in a new college. Settlers are moving out into the western territories despite the danger, and the college is intended to train them before they go. Eff’s father teaches magic, which is essential for safety in the territories. Eff’s father is a seventh-son; and her twin brother, Lan, is the seventh son of a seventh son, and consequently gifted with great magical power. Eff, herself, is a “thirteenth child”—and what that means, for good or ill, is one of the things you’ll need to read the book to find out.

Wrede’s web site definitely refers to The Far West as “The final book of the Frontier Magic trilogy,” so the whole story is available now; go read ’em all. Me, I hope she gives in and writes another.

Jack McDevitt: The Alex Benedict/Chase Kolpath Series

The second of Jack McDevitt’s series that I’ve read a few of is the Alex Benedict/Chase Kolpath series, which has a very different feel than the Academy series. It also concerns archaeology, but as it is set 9,000 years in our future, and other intelligent species are scarce, it pretty much all has to do with traces of past human societies.

Alex Benedict, the narrator of A Talent for War, is not, in fact, an archaeologist; rather, he’s an antiquities dealer, the sort of person that makes Indiana Jones scream, “That belongs in a museum!” However, he does spend a certain amount of time following leads and tracking down finds; the easiest way to make a lot of money in the antiquities business is to obtain your own supply of antiquities. He hires a pilot, the beautiful Chase Kolpath, to help him hunt down a mystery that his uncle had been chasing when he died, and that other people clearly want him to give up on.

In the subsequent books (I’ve read Polaris, Seeker, and The Devil’s Eye, but there are two more I’ve not gotten to yet), Chase is the narrator. She’s become Benedict’s assistant and sometime pilot, and makes a fine Watson, thank you very much. And that’s important, because every single one of the books is a mystery, and the fun is in watching Alex and Chase track down the clues while managing not to get killed by the bad guys. There are plenty of chases and narrow escapes—Alex and Chase have had to cope with sabotaged air cars on at least two occasions, and I might be forgetting one—but in general the entire series is much more human scale than the Academy books, and I find I like it better. Not that planetary catastrophes are unknown; but they are handled rather differently.

I’ve noted McDevitt’s even-handedness with respect to religion before; I’ll note that the first book, A Talent for War, opens in a Catholic monastery. Catholics don’t seem to be all that common, mind you, but it’s delightful to see the Church as a going concern 9,000 years down the road. (It’s what I’d expect to happen, of course…but one doesn’t expect science fiction authors to see it that way.)

Anyway, good stuff; and I expect that I’ll read the two remaining books in the series before too much time goes by.

The Woman in White

Having thoroughly enjoyed Wilkie Collin’s The Moonstone, I went out and got a copy of the same author’s The Woman in White. Short answer: it’s even better. The Moonstone‘s climax is marred by a plot point that seems completely implausible today, although it would have seemed more more reasonable when it was written, whereas The Woman in White has no such problems.

The premise is straightforward. While out walking late at night, a young drawing master named Walter Hartwright encounters a strange young woman, dressed all in white, who calls upon him for help. He grants it, only to discover later that she is a madwoman escaped from a private asylum. Later he encounters another young woman who might be her double, and loses his heart. She, of course, is promised to another…and therein hangs the tale.

Like The Moonstone, the story is told by a number of voices, each supposedly first person; like The Moonstone, it’s a mystery, perhaps the first mystery novel in the English language; like The Moonstone, a romance is central to the tale. It’s long, a bit slow, but it kept me reading.

If it has a fault, it lies in two notions that were commonplace in novels of the day: that a good, cold wetting invariably leads to a horrible, life-threatening illness, and that the minds of women (and of men) are all too easily unhinged. Its strengths, as with The Moonstone, are its characters. I was especially taken with the larger than life Count Fosco. I wouldn’t want to know him, mind, but I enjoyed all of the scenes in which he appears.

One minor quibble: if young Walter had any sense, he’d have fallen in love with Marian rather than Laura. Marian’s worth the whole rest of the family.

Note: Lars Walker has also recently read and reviewed this book; go here for his take.

Forming Intentional Disciples

Forming Intentional Disciples by Sherry Weddell is a book the Church desperately needs today. It is a description of the Church (and of Christianity in general) as it is. Sherry has all of the statistics in hand. It is a vision of what the Church can be, is meant to be, with glimpses of the parishes where the vision has already taken root. And it is a deeply pragmatic book with practical steps for achieving that vision given the situation we currently find ourselves in.

The core of the vision centers on Christ our Lord, and on what Sherry calls “intentional disciples,” people who make it their business to be disciples of Christ, who devote themselves to the love of Jesus before everything else, and to their fellow men and women because he loves them. She makes the point over and over again that a strong, living relationship with Jesus is crucial—and that if we want our parishes to be bursting with life and service to God and our neighbor, we must first foster that strong, living relationship.

My evangelical readers are nodding and saying, “Well, duh—of course that’s where you have to start.” I need to say a few words to them; the rest of you, feel free to follow along if you like.

I was a member of Inter-Varsity Christian Fellowship when I was in college. I was a member of a rather evangelical Episcopalian (later, Anglican) parish for many, many years before I returned to the Catholic Church. I’ve known about the importance of a strong friendship with Jesus since I was in my teens. It’s only since I rejoined the Catholic Church that I’ve begun to get the hang of it.

What’s this! you ask? That’s not the usual way. And it isn’t; and yet, at the same time, it is. For almost two thousand years, the Catholic Church has had members who have stepped apart from the world and devoted their lives to building their relationships with Jesus. We call them monks, and friars, and sisters, and nuns, and canons, and hermits. We call them Dominicans and Franciscans and Benedictines and Carmelites and a whole host of other names. There have always been those in the Church who not only know the way but have mapped it out in detail; and not only mapped it out in detail, but have mapped out a number of routes, suited to every variety of temperament. Dominican spirituality is not the same as Benedictine spirituality. But all of them are about coming to Jesus, knowing him, loving him, and accepting his discipline.

As a Protestant, I felt like I had a do-it-yourself kit and no hardware store in sight. The books I read were some help, but they only went so far. As a Catholic I’ve got the experience of the ages available to me, and I’ve done my best, with God’s help, to take advantage of it. I look back on my days as an Anglican, and I feel like I was trying to get the job done with one hand tied behind my back and a blindfold.*

The Catholic Church as a body understands how to know and love and follow Jesus. But many of us in the pews do not; and that’s what this book is about: encouraging Catholics like me to spread the word, as well as sage advice on how to go about it. Here’s a hint: it doesn’t look like a sales call. And mostly it involves listening, not speaking.

This is not properly a review; I don’t feel qualified to review the material in this book, especially after only one reading. But I’ll be reading it again; and I’ll be passing it around.

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* I’m not criticizing my non-Catholic brothers and sisters here; I’m talking about my own personal experience trying to put my faith into practice.