Carl E. Olson's Blog, page 228

"A God who responds to our reason": Schall on Benedict on Mexico

"A God who responds to our reason" | Fr. James V. Schall, S.J. 

"It seems to me very important to announce a God who responds to our reason. We see the rationality of the cosmos; we see that there is something behind it. But we do not see how this God is near to us, how He concerns Himself with me. We do not see how this synthesis of the great and majestic God with the small God orients me, shows me the values of my life. To show this is the nucleus of evangelization."
-- Pope Benedict XVI, Interview on Flight to Mexico City, March 23, 2012 (Translation from Italian by the author)

I.

Customarily, recent popes, while flying to visit some distant country, give an interview to journalists who are with the pope on the flight. On Benedict XVI's flight to Mexico, five questions were directed to him by reporters. The questions concerned naturally the spirit and problems of Mexico and touched on general issues of Catholic thought and purpose. Benedict gave very thoughtful and indeed profound answers to what might seem, at first sight, ordinary questions.

Benedict made it clear that he considered himself to be following the footsteps of John Paul II's earlier and historic visits to Mexico. He recalled that Mexico had recently changed its many anti-religious and anti-clerical laws so the Church was now much freer to pursue its own religious purposes without excessive governmental control. Benedict recalls that he himself had previously visited Mexico as a Cardinal. In May of 1996, Cardinal Ratzinger addressed the Latin American bishops in Guadalajara on the condition of the modern intellectual world. (For discussion, see Schall, Homiletic and Pastoral Review, October 1997).   

He states right away that Mexico is a country in which 80% of the people are Catholic. But Benedict is quite aware of the issue of drug traffic in Mexico, Latin and North America. This traffic constitutes a profoundly moral issue, not just political or economic. "We ought to do what is possible against this evil so destructive of humanity and of our youth," Benedict responds to a reporter. He then adds something that has been emphasized all through Benedict's pontificate, especially in Spe Salvi, namely the fact of final judgment. Benedict sees this judgment as having something directly to do with the whole drug world—consumers, suppliers, and enablers.

"First, we must announce that God is a judge. We are to be soberly reminded that those who participate in the growing, transporting, protecting, legally enabling, failing to enforce, bribing, killing, and corruption that goes on in this wholly sordid business must understand that they will be judged for the terrible consequences of their acts." Benedict presents this fact as the essential first step of dealing with the problem, namely, the personal responsibility of every one and anyone involved. Justice will be requited, even if it looks like it will succeed in this world.

To be sure, "God loves us, but He loves us to attract us to the good, to the truth and against evil." The Church is to address itself to the consciences of everyone, not just Catholics. Its duty is to unmask evil, the idolatry of money which "enslaves" part of humanity. "Lies and deceptions stand behind drugs." (See Schall,  "Why the Drug Problem is a God Problem", Ignatius Insight, February 3, 2011).

Here Benedict sees that behind drugs is a false messiah. Drugs substitute for what is really sought in our longings. "Man has need of the infinite. If God does not exist, the infinite is created as a parody of Him, an appearance of 'infinitude' that can only be a lie. This metaphysical and theological root of the drug trade and its causes shows how important it is that God be present, accessible. We have a great responsibility before "God the judge who guides us, attracts us to the true and the good. In this sense, the Church ought to unmask this evil, render present the goodness of God, his truth, the true infinity of which we have a great thirst." It is to this duty to which we must "hasten."

II.

What about the question of "social justice" on this great Continent? We must first remember that "the Church is not a political power. It is not a political party. Rather, it is a moral reality, a moral power. Insofar as politics itself fundamentally ought to be a moral reality, the Church, on this duality of authorities, has fundamentally something to do with politics." Benedict adds that the "first responsibility of the Church is to educate the conscience and thus to create the necessary responsibility, to educate the conscience be it in individual ethics, be it in public ethics."

Perhaps, the Church does not do enough. Wherever we look, not just in Latin America, we see "in not a few Catholics a certain schizophrenia between individual and public morality. In the sphere of personal morality, they are Catholics and believers. But in the public order they follow a path that does not correspond to the values of the Gospel. These latter are what are necessary for the basis of a just society." No doubt this principle applies directly to many well-known Catholic politicians in the United States.

"But public morality ought to be a reasonable ethics, understood and appreciated even by non-believers, a morality of reason." The pope acknowledges that faith can help reason to be reason, to see many things, both good and evil, that might be overlooked. "Faith frees reason from false interests." Frankly, Benedict, on being asked, doubts whether "liberation theology" would help much. With many proper distinctions, the phrase can have a good meaning. (See, Ratzinger, "Instruction on Certain Aspects of the 'Theology of Liberation'", Congregation for the Doctrine of Faith, August 4, 1987).

What is important is "the common rationality to which the Church offers a fundamental contribution." Notice that the Church does not claim sole jurisdiction over reason, but rather the abiding duty and responsibility for itself to address this reason on its own grounds. The Church stakes its stand on, as it were, "the reasonableness of reason" and addresses itself to it from within its own resources but not as reason could not itself be understood and normative.

Today, "Marxist ideology, as it was originally conceived, does not respond to reality." It cannot "reconstruct" society. New models have to be found. We need patience and decisions. The notion of a "fraternal and just society" is a worthy one. Everyone in the world would like to see it come about. The Church would freely like to cooperate in this effort to work for and establish what is reasonably possible. What is especially at stake is freedom of conscience and religion. The irony of this passage is that, in fact, modern governments are deviating more and more from reason and no longer hold themselves bound by it.

III.

The new evangelization in fact began with Vatican II. The Gospel always needs to "express itself" in new ways. The world itself, in its "confusion," has need of a new "word." In a secularized world, the "absence of God" and widespread "syncretism" make it difficult to grasp how God is concerned with "my life." Behind all this variety of particular situations, however, Benedict sees a common issue. Interestingly, it is not, per se, a question of faith or its loss. Rather, "We must announce that God responds to our reason." I note that it is the Pope of Rome who is saying this remarkable truth about reason to the secular world, not vice versa. We need to see how the God who created the cosmos relates to the God who is my judge and destiny, in my very life. In Latin America especially "it is important to see that religion is not only something of reason but also of the heart."

Finally, following the theme of reason and the heart, the pope turns to Our Lady of Guadeloupe in Mexico and Our Lady of Cobre in Cuba as a reminder of the love of Mary and her Son for everyone, something of the "heart" that everyone understands. "But these intuitions of the heart should go along with the reason of faith and with the profundity of the faith that goes beyond (but not contradictory to) reason. We should look not to lose our heart, but to associate heart and reason so that they work together, since alone in this way is man complete and able really to aid the world for a better future." Benedict is not a utopian, but he does see how things can be better, but only on the grounds of reason and the truths of faith addressed to it, be it in Mexico, Cuba, or anywhere else.

Fr. James V. Schall, S.J., is Professor of Political Philosophy at Georgetown University. 

He is the author of numerous books on social issues, spirituality, culture, and literature including Another Sort of Learning, Idylls and Rambles, A Student's Guide to Liberal Learning, The Life of the Mind (ISI, 2006), The Sum Total of Human Happiness (St. Augustine's Press, 2007), The Regensburg Lecture (St. Augustine's Press, 2007), and The Mind That Is Catholic: Philosophical and Political Essays (CUA, 2008). His most recent book from Ignatius Press is The Order of Things(Ignatius Press, 2007). 

His most recent book, The Modern Age, is available from St. Augustine's Press. Read more of his essays on his website.

"The Mystery of the Annunciation is the Mystery of Grace" by Joseph Cardinal Ratzinger

The Mystery of the Annunciation is the Mystery of Grace | Joseph Cardinal Ratzinger (Pope Benedict XVI) | Ignatius Insight

The mystery of the annunciation to Mary is not just a mystery of silence.It is above and beyond all that a mystery of grace.

We feel compelled to ask ourselves: Why did Christ really want to be born of a virgin? It was certainly possible for him to have been born of a normal marriage. That would not have affected his divine Sonship, which was not dependent on his virgin birth and could equally well have been combined with another kind of birth. There is no question here of a downgrading of marriage or of the marriage relationship; nor is it a question of better safeguarding the divine Sonship. Why then?

We find the answer when we open the Old Testament and see that the mystery of Mary is prepared for at every important stage in salvation history. It begins with Sarah, the mother of Isaac, who had been barren, but when she was well on in years and had lost the power of giving life, became, by the power of God, the mother of Isaac and so of the chosen people.

The process continues with Anna, the mother of Samuel, who was likewise barren, but eventually gave birth; with the mother of Samson, or again with Elizabeth, the mother of John the Baptizer. The meaning of all these events is the same: that salvation comes, not from human beings and their powers, but solely from God—from an act of his grace.

(From Dogma und Verkundigung, pp. 375ff; quoted in Co-Workers of the Truth: Meditations for Every Day of the Year [Ignatius Press, 1992], pp. 99-100.)

The annunciation to Mary happens to a woman, in an insignificant town in half-pagan Galilee, known neither to Josephus nor the Talmud. The entire scene was "unusual for Jewish sensibilities. God reveals himself, where and to whom he wishes." Thus begins a new way, at whose center stands no longer the temple, but the simplicity of Jesus Christ. He is now the true temple, the tent of meeting.

The salutation to Mary (Lk 1:28-32) is modeled closely on Zephaniah 3: 14-17: Mary is the daughter Zion addressed there, summoned to " rejoice", in formed that the Lord is coming to her. Her fear is removed, since the Lord is in her midst to save her. Laurentin makes the very beautiful remark on this text: "... As so often, the word of God proves to be a mustard seed.... One understands why Mary was so frightened by this message (Lk 1:29). Her fear comes not from lack of understanding nor from that small-hearted anxiety to which some would like to reduce it. It comes from the trepidation of that encounter with God, that immeasurable joy which can make the most hardened natures quake."

In the address of the angel, the underlying motif the Lucan portrait of Mary surfaces: she is in person the true Zion, toward whom hopes have yearned throughout all the devastations of history. She is the true Israel in whom Old and New Covenant, Israel and Church, are indivisibly one. She is the "people of God" bearing fruit through God's gracious power. ...

Transcending all problems, Marian devotion is the rapture of joy over the true, indestructible Israel; it is a blissful entering into the joy of the Magnificat and thereby it is the praise of him to whom the daughter Zion owes her whole self and whom she bears, the true, incorruptible, indestructible Ark of the Covenant.

(From Daughter Zion: Meditations on the Church's Marian Belief [Ignatius Press, 1983], pp. 42-43, 82.)

 

Related IgnatiusInsight.com Articles and Excerpts:
• Mary in Byzantine Doctrine and Devotion | Brother John M. Samaha, S.M.
• Fairest Daughter of the Father: On the Solemnity of the Assumption | Rev. Charles M. Mangan
• The Blessed Virgin in the History of Christianity | John A. Hardon, S.J.
• "Hail, Full of Grace": Mary, the Mother of Believers | Joseph Cardinal Ratzinger
• Mary in Feminist Theology: Mother of God or Domesticated Goddess? | Fr. Manfred Hauke
• Excerpts from The Rosary: Chain of Hope | Fr. Benedict Groeschel, C.F.R.
• The Past Her Prelude: Marian Imagery in the Old Testament | Sandra Miesel
• Immaculate Mary, Matchless in Grace | John Saward
• The Medieval Mary | The Introduction to Mary in the Middle Ages | by Luigi Gambero
• Misgivings About Mary | Dr. James Hitchcock
• Born of the Virgin Mary | Paul Claudel
• Assumed Into Mother's Arms | Carl E. Olson
• The Disciple Contemplates the Mother | Erasmo Leiva-Merikakis

• Biography of Joseph Ratzinger/Pope Benedict XVI
• All books by or about Joseph Ratzinger/Pope Benedict XVI
• Excerpts from books by Joseph Ratzinger/Pope Benedict XVI
• Articles about Joseph Ratzinger/Pope Benedict XVI

"During Lent, we learn to die so we can rise to eternal life. ..."

... In fasting, we learn to die, even if just a little bit, to our natural needs and desires, however proper they might be. In giving alms, we die to our material possessions. In confession, we die to sin and improper desires. And in prayer we die to our self-centered will, instead praying, "Thy will be done."

Fasting, giving alms, confessing our sins and praying are rarely easy, and they are often demanding and painful. They involve suffering and they require obedience.
They are concrete ways in which we grow as sons and daughters of the new covenant. When the prophet Jeremiah proclaimed the future establishment of a new covenant, he addressed a people so stubborn and practicing such vile sins — including the sacrifice of "their sons and daughters to Molech" — they were soon handed over to Nebuchadnezzar, king of Babylon, and taken into exile (see Jer 32:27-35). That punishment was indeed harsh, but it was a measure of how given over they were to a culture of death and corruption.

Yet God's promise of a new covenant was made in love, evident even in the midst of condemnation: "I will place my law within them and write it upon their hearts; I will be their God, and they shall be my people." God seeks to restore communion with man. His final goal is not damnation, condemnation, exile or the destruction of anything good and right. The opening paragraph of the Catechism of the Catholic Church expresses the reality of the matter with succinct elegance: "God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man" (No. 1).

Read the rest of my March 25, 2012, "Opening the Word" column at OSV.com, as this particular column is apparently available to both subscribers and non-subscribers alike. You can also read my 2009 column (same Cycle B readings, of course) here in Insight Scoop.

Four myths about the sexual revolution and "the war on women"...

... are addressed in today's edition of the Wall Street Journal by Mary Eberstadt, author of Adam and Eve After the Pill: Paradoxes of the Sexual Revolution:

Spring came early to most of the 50 states this year—and with it, at least in the political fields, the usual crop of mixed truths, untruths, and wildly growing falsehoods. Let's yank up one of those weeds for a little inspection: the idea that a national "war on women" is afoot.

It's an ideological whopper that demands more scrutiny than it has so far gotten, because underneath it are solid rocks of myth concerning what are called the "social issues." Let's turn over a few of these to see what facts they hide.

Myth No. 1: The "war on women" consists of tyrannical men arrayed against oppressed but pluckily united women.

In the first place, womankind, bless her fickle heart, is not exactly united on…anything.

Public opinion polls show women to be roughly evenly divided on the question of abortion. This same diversity of opinion was also manifest in the arguments over the proposed new federal mandate forcing employers to pay for birth control, including abortifacients.

Over 20,000 women, from all walks of life, signed an open letter to President Barack Obama and Secretary of Health and Human Services Kathleen Sebelius objecting to the federal mandate. Co-written by lawyers Helen Alvare and Kim Daniels, that letter alone answered the taunting question of supporters of the measure, "Where are the women?" The answer: in impressive numbers on the opposite side of the dispute.

Read the entire essay, "Has the Sexual Revolution Been Good for Women?"

For more about Adam and Eve After the Pill, visit the book's website. You can also read the Introduction to the book here on Insight Scoop, and a recent interview with Eberstadt on the Catholic World Report site: "The Party's Over".

Unless we become grains of wheat...

A Scriptural Reflection on the Readings for March 25, 2012, the Fifth Sunday of Easter | Carl E. Olson

Readings:
• Jer 31:31-34
• Ps 51:3-4, 12-13, 14-15
• Heb 5:7-9
• Jn 12:20-33 

"If a tree falls in a forest," goes the philosophical riddle, "and no one is around to hear it, does it make a sound?"

In today's Gospel we hear something similar, yet not it is not a riddle or philosophical puzzle, but a clear response and a spiritual challenge. "Amen, amen, I say to you," Jesus said, "unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit."

Put as a question: if a grain of wheat does not fall to the ground and die, will it bear fruit? No, the Lord says, it will not. For although death is the enemy, it is also, paradoxically, the means to everlasting life. "By death," the Byzantine Easter chorus announces, "he conquered death." Such paradoxes appear contradictory and illogical, but they express a truth; it is a surprising and profound truth, as with the analogy used by Jesus.

But how is it that those who love their lives will lose them? What does it mean to say that whoever hates his life in this world will gain eternal life?

This strong language is quite similar to Jesus' assertion that if "any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple" (Lk 14:26). We know, of course, that Jesus did not condone hatred of family or strangers. Rather, by using a common form of Semitic rhetoric, he brought into bold relief the two possible options: either put Jesus first, where he belongs, or put him somewhere else.

It is never wrong to love our family, but it is wrong to put our families or ourselves before Jesus and the things of God. The man who loves his life in this world is a man who puts more sweat, tears, and time into this world then he does into the kingdom of God. If we live as though this passing, temporal world is our highest priority, it necessarily means that we have a placed something that is good, because it is from God, above the greatest Good, which in turn pits that good thing against God.

Some might argue—as many critics of Christianity do—that such thinking forms people who are so heavenly-minded they are of no earthly good. In reality, the Christian who is oriented toward his final destination and who lives with the hope of heaven is of the greatest earthly good, for he rightly perceives the place and value of this world.

After all, no man has ever been more heavenly-minded than Jesus Christ, and no man has ever done more earthly good than Jesus Christ. Meanwhile, human history is marked with the tragic and bloody remains of those destroyed by men who were so earthly-minded that they were of no heavenly or earthly good.

St. Irenaeus, in his famous work, "Against Heresies," observed that a kernel of wheat "falling into the earth and becoming decomposed rises and is multiplied by the Spirit of God, who contains all things. And then, through the wisdom of God, it serves for our use when, after receiving the Word of God, it becomes the Eucharist, which is the body and blood of Christ. In the same way our bodies, being nourished by it, and deposited in the earth and suffering decomposition there, shall rise at their appointed time."

The God-fearing Greeks who came to Jerusalem to worship during the Passover said, "Sir, we would like to see Jesus." This is the desire of those who know this world is not enough; they want to see and know the One who is Truth. And when the Eucharist is lifted up at Mass, we do see Jesus. We receive him completely. Having died with him in baptism, we will one day, by God's grace, rise with Him at our appointed time.

(This "Opening the Word" column originally appeared in the March 29, 2009, issue of Our Sunday Visitor newspaper.)

Jesuit priest ascribes miraculous powers to President Obama

Aren't you getting tired of this sort of nonsense? Haven't you had enough of Catholics—even priests!—ascribing supernatural powers to a mere mortal? First, some context, from the San Jose Mercury Times:

A religious freedom rally in San Francisco on Friday attracted nearly 500 people from throughout the Bay Area vehemently opposed to a new federal requirement that insurers provide free contraception to workers.

Some waved flags. Others waved rosary beads. Many shouted "unbelievable" as speakers outlined the controversial policy in the national health reform law.

"This affects all of us as Americans, because our first freedom is freedom of religion," said Salvatore Cordileone, Bishop of Oakland.

"How dare the government define for us our religious mission?" he said. "Yes, get the government out of our church."

Initially, the regulation required employers to cover birth control and other preventive services for women without a co-pay or deductible beginning in August.

Now, brace yourself:

At the rally, Father Joseph Fessio of Ignatius Press told the crowd that when Obama was elected, "some people thought they were voting for a Messiah."

"Last month, he performed a true miracle," Fessio said. "He united all of the Catholic bishops in the U.S."

Gotcha.

Every Life Is Beautiful: Abby Johnson

A powerful video from Abby Johnson for the Every Life is Beautiful Fund. The producers of the film, October Baby have assigned 10 percent of the profits of the movie to the Every Life is Beautiful Fund, which will distribute funds to frontline organizations helping women facing crisis pregnancies, life-affirming adoption agencies, and those caring for orphans.

"This book could hardly be more timely. ..."

... The Obama Administration's birth control mandate may be a matter of religious liberty and the First Amendment, but it has also opened up the questions about contraception and the sexual revolution that have hardly been discussed in sophisticated society--or even in Catholic parishes--in anything but celebratory terms.

The sexual revolution, which is unimaginable without the pill, has had a profound effect, still barely understood, on relations between the sexes, human happiness, and a host of intractable social problems. Yet it is so much taken for granted and assumed to be such a great good for women and for society that has become impossible to discuss it seriously.

Mary Eberstadt, a research fellow at Stanford University's Hoover Institution, offers a collection of essays, most of them originally published in First Things or Policy Review, that deploy a mass of empirical findings from the social sciences as well anecdotal and confessional testimony to examine the dark side of the sexual revolution.

If it was so liberating, she asks, why are its supposed beneficiaries, especially women, unhappier than before? Why did the very effects that Pope Paul VI* predicted in his much despised but (in her eyes, prophetic) 1968 encyclical, Humanae Vitae, come to pass—an increase in infidelity and divorce, the objectification and degradation of women, abandonment of women and children, cohabitation, sexual promiscuity and increased abortion rates?

Eberstadt aims to connect the dots in order to show how the sexual revolution has harmed women and children, undermined marriage (especially for the lower social strata, so widening the class gap in poverty and education across generations), led to a massive increase in pornography, and left enormous numbers of children to grow up without one or both of their biological parents (with negative impacts in terms of poverty, health, mental health, school success, and other measures of child well-being).

There is an insightful discussion of "pedophilia chic," of how children were being sexualized and sexual relations between men and boys were being normalized in smart circles -- until the priest scandal broke and the same people who had promoted or condoned this kind of sexual license became outraged by it. It was the one and only case where the "advances" of the sexual revolution have been reversed.

Continue reading this review of Adam and Eve After the Pill: Paradoxes of the Sexual Revolution, written for MercatorNet by Paul Adams.

You can also read the Introduction to the book here on Insight Scoop, and a recent interview with Mary Eberstadt on the Catholic World Report site: "The Party's Over".

The personal and political harms of capitulating to the HHS mandate

From the Homiletic & Pastoral Review essay, "Conscience Matters", by Sister Renée Mirkes, OSF, PhD:

What harms will follow if employers act against their conscience by capitulating to the HHS regulation?

Personal harms:
To require an individual, or institutional employer, to act contrary to their conscience is to strike at the heart of whom they are by:

Violating their personhood which, by nature, tends to the true and the good, being only fulfilled by doing good, and avoiding evil;
Deforming their inner moral self (character) with the vicious effects of bad choices;
 Interrupting all the stages of their ability to act humanly, including the capacity to understand the moral principles of human nature, to reason from these principles, to judge according to them, and, to choose and carry out these conscientious judgments in concrete acts;
Compromising their freedom for excellence and its dynamic quality of virtue that follows from their natural openness to truth, goodness, and happiness;
Denying them the right to freely exercise their prudent conscience, an inalienable requirement of human dignity.

In sum, to coerce employers to provide immoral health services to their employees, or to prevent them from following their religious convictions in the workplace, so radically defaces their dignity, freedom, and moral integrity as to imperil their quest for integral human happiness and a life of grace.

Political harms:
To deny employers' liberty of conscience:

Violates what national, and international, human rights proclamations recognize as the basic civil right of every human being: "the right to freedom of thought, conscience and religion," including the freedom to "manifest his religion or belief in teaching, practice, worship and observance;" 2
To the extent that laws of the state fail to give a primacy of place to the free exercise of the conscientious judgments of its citizens, the state has overreached its authority, arrogating to itself the right to decide what is good and evil and, failing in the process, to secure the fundamental rights of individuals against unjust encroachment by government and the majority view.

As a prophylaxis against these personal and political injuries, the U.S. bishops will not rest until HHS exempts the religious/moral objection of any self-insured religious employer, religious and secular for-profit employer, secular non-profit employer, and religious insurer.

Read the entire essay at www.HPRweb.com.

Information about and trailer for "Cosmic Origins"

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The Maximus Group invites you to a very special screening of Cosmic Origins

These exclusive pre-release screenings are for parish, diocesan, apostolate, seminary and educational leaders ONLY. Teens/youth and others are encouraged to see the film when it is available on DVD by Ignatius Press.[image error]

How did we get here?

How did everything get here – our planet, our solar system … our universe?

Physics provides the fundamental suggestion of a beginning and fine-tuning of the universe. When the complementary nature of these insights is seen, it provides compelling evidence for a transcendent, intelligent Creator.

Cosmic Origins features eight world-class scientists talking about modern physics and God. The group includes former Gonzaga University President Fr. Robert J. Spitzer, Founder and President of the Magis Institute for Faith and Reason; Nobel Laureate Arno Penzias (who discovered the background radiation from the Big Bang); Templeton Prize winners John Polkinghorne (Cambridge) and Michael Heller (Vatican Observatory); Owen Gingerich (Harvard); Lisa Randall (Harvard); Jennifer Wiseman (NASA); and the film is narrated by Stephen Barr (University of Delaware).

Cosmic Origins explains what we know about the beginning and nature of the universe, as well as its transcendent implications in clear, easy-to-understand terms. The 49-minute film weaves together a compelling narrative from academics and credentialed scientists pointing toward a very Catholic understanding of how the universe came to exist.

COSMIC ORIGINS will be released on DVD August 30, by Ignatius Press.

Presented by: Father Robert Spitzer, S.J., PhD.

Rating: This film is not yet rated.
Release Date: 2012