Safe Haven

It didn't take long, but many observers began to think that the revised paragraph CCC, 2267 was ambiguous. There is some talk of asking for clarification in some official capacity. If something could be read in continuity with the tradition, or it could be read in discontinuity, the most charitable and sensible thing is to read it in continuity. Sensible, because a radical discontinuity is in many respects impossible, and charitable, because it's reasonable to think that the pope, whoever he is, wants both continuity and clarity. I think it would be reasonable to say, "This or that wording might be better, because..." but I cannot help but be concerned when the first reaction to something like this is suspicion and fear. One thing at a time: "What do I understand the teaching to have been? Do I need to look more extensively at things previously offered? Do I understand what is being said now? What are major key terms used? Are they similar in meaning/intent to ...

I have not been able so far to give this book the attention it deserves, but now I'm ready. At present, I am re-reading both the Introduction and the first chapter, and I've been looking things up. When I am ready, you'll get my summaries with questions, comments, and wider reflections. Once more, I take the posture of a student to a teacher. I saw him at a recent conference with Professor Cross, but Deneen was practicing what he's been preaching, and joined one of his children at an event, so I didn't get to introduce myself. I can say that what he's arguing is deeply resonant with my own experience, my own biography, and my sense as a person with a profound disability that the anthropology of our whole world order is wrong. Someone offered a blurb on the back that this book would have something to challenge both sides of our political culture, so to speak. I suppose that's true. But I come to this book having largely removed myself from politics, at leas...