To my shock and delight, it seems Mark Shea
has finally decided to skewer Christopher West. Given Mark's close association with Matt Pinto via Catholic Exchange (Mark is the senior editor, Matt is the unofficial publisher for Catholic Exchange), this is a remarkable turn of events. It is, perhaps, for reasons along this line that we see Shea's attack on West appear not on Catholic Exchange, but at Inside Catholic.
The distancing is all the more amazing when we see the bits of "business" Mark has inserted into the essay itself, subtle parodies of West's own errors.
For instance, in the opening paragraphs, Mark deliberately misrepresents the facts on the "Adamites", in an apparent parody of West's constant distortion of the theological facts surrounding John Paul II's Theology of the Body.
Mark places the Adamites and similar theological nudist movements in post-Reformation, post-Enlightenment, technologically advanced 20th century climate-controlled countries, despite the fact that a simple Google search or a quick perusal of the
Catholic Encyclopedia clearly reveals that the Adamite nudists were a 2nd, 3rd, and 4th century heresy.
Why would Shea make such an obvious and easily debunked historical error? Well, we should remember that one of West's central errors, the idea that the Paschal candle is a phallic symbol of some kind, is also an insupportably anachronistic error, the exact reverse of the Adamite error Shea "makes."
Whereas Shea takes an ancient sect and pretends it is thoroughly and only modern, West took a modern heresy - the idea that the Paschal candle is somehow a phallic symbol - and pretended it was thoroughly ancient.
In fact, despite the unsupported statements of people like Christopher West, Janet Smith and Michael Waldstein, no one has produced ANY evidence that the Paschal candle was ever given West's phallic meaning in the first 1800 years of the Church.
Instead, quite the opposite is the case. Due to Dawn Eden's masterful research on the subject, we know that the "Easter candle as phallic symbol" concept was actually developed by one of Nietsche's professors and was popularized by anti-Catholic students of Carl Jung. Eden reminds us that Father Dominic Serra has already described how the fathers of the Second Vatican Council specifically rejected the phallic symbol interpretation West foolishly uses.
But Mark Shea doesn't stop there. He then goes on to an extended discussion of the verb "nake." The parody here is that Mark takes chunks of his own discussion straight from C.S. Lewis' well-known chapter on Eros in The Four Loves without any attribution whatsoever.
This, of course, is a subtle reference to West's habit of taking material like the "Easter candle-phallic symbol" analogy from other modern, copyrighted sources without making any attributions whatsoever, deliberately passing off other people's work as his own. As a senior editor at Catholic Exchange, Mark is fully aware of the need to attribute work, so it's clear that he's making a point about West's unwillingness to do so.
Whereas Mark's unattributed source is the redoubtable C.S. Lewis, West's unattributed sources, at least in reference to the phallic Easter candle, are a series of anti-Catholic Protestants and atheists. Mark thereby quietly reminds the reader of Chesterton's hilarious debunk of the atheist's idea that a church steeple is a phallic symbol.
And Mark uses all of this in a concentrated attack against the memes promoted by West and his acolytes:
This is, of course, what gives the lie to the notion that the account in Genesis is somehow the cause of a Religion of Shame about the Body, and all the rest of the recent rubbish blaming Judaism and Christianity for failing to celebrate unnatural polymorphous perversity and unfettered sexual license....
...As a general rule, the command to clothe the naked is concerned, primarily, not with the need for human warmth as the need for human dignity. Both the Puritan and the Libertine tend to forget this. The Puritan forgets by putting some arbitrary rule above the person's healthy sense of modesty in relation to his culture. The Libertine forgets it by denying that a culture (usually his own) has any language by which virtue or vice is spoken through clothes.
This, of course, is one of the central complaints made about Chris West. When he insists, as he frequently has, that a pure and moral Catholic should be able to look at a naked woman, even someone else's wife, without sin, he has taken up the Libertine's language. Mark Shea neatly skewers West not only through the subtle parody of Westian "scholarship" but also through this overt attack on West's obsession with "Puritanism." Similarly, Shea uses the theme of modesty to skewer West's understanding of the related virtue of continence:
Great fun can be had with all these cultural differences, and Puritans and Libertines have a wonderful time dogmatizing about and ignoring completely the complex interplay of aesthetics, common sense, and morality as they jockey to either raise a fashion to a granite truth of Sinai, or else eradicate the very possibility that modesty is a virtue.
Of course, continence, the virtue by which an engaged couple realizes they should not spend extended periods of time alone prior to marriage, is ridiculed by West as not being a virtue at all. Indeed, West has not only lied about the Catholic doctrine concerning the virtue of continence, he has even gone so far as to pretend Aquinas and JP II agree with him, even though both explicitly state that continence is, in fact, virtuous.
But the modesty and humility that is embodied in continence is precisely what Shea holds up as a virtue here. Indeed, Shea not only holds it up as a virtue, he condemns as "Libertine" those who would eradicate the virtues, as West has tried to do. West has long been chastised for refusing to acknowledge "the complex interplay of ... common sense and morality" and now Mark Shea adds himself to the list of those who take issue with West's approach.
By imitating and thereby parodying Westian errors and plagiarism, by interweaving Westian obsessions into his essay and soundly refuting them, Mark Shea has done a masterful and uncharacteristically subtle job of repudiating the theology of the man who has made millions by distorting Catholic theology.
My hat is off to Mark Shea.
UPDATE: Mark indicates that he didn't have Chris West in mind when he wrote the essay. He claims complete and utter ignorance of what West has to say.
This is kind of sad, since that means he really didn't know the Adamites were an early heresy, not a late one (thus seriously undermining part of his thesis), nor does this senior editor at Catholic Exchange seem to see a problem with lifting C.S. Lewis without attribution. So, while he is ignorant of West's teaching, he is sympatico in his use of research techniques.
In any case, although his comments are, like those of the High Priest, unintentional, they are completely on target. Even in his ignorance, Mark Shea demonstrates that West's "naked without shame" theology is absurd, so that portion of the essay stands. My apologies for incorrectly portraying Mark in a more positive light than he deserves.