Transcript

Welcome back to Shameless Popery.

I'm Joe Heschmeyer, and today, I think it's important to talk about some of the allegations involving Alex Hirato, better known online as Voice of Reason.

Now, I hate internet drama, and I don't think it's spiritually healthy to get involved in gossip of who did and said various things.

But there are some important reasons I think this particular set of allegations are ones that I should step in on, and I'll explain why.

First, the allegations, without getting into all the salacious details, basically involve this.

There are allegations of various sexually inappropriate communications with him and adult women and one allegation of sexually inappropriate, uh, conversations with a teenaged minor.

Now, as of the time of this recording, Tuesday evening, Alex has disputed the second of those, and both are scandalous and both are leading a lot of people to, um, have a lot of thoughts.

We'll just say that.

And I'm not in a situation where I can tell you the truth or falsity of various allegations.

I don't know.

I found out this whole controversy yesterday morning, uh, seemingly a day after everyone on Twitter, and I'm not here to share some new gossipy information or anything like that.

I have nothing to share nor would I want to share it.

What I do have is this, a little bit of guidance from having gone through some of this more than some of you have.

So, let me explain why I think it's important for me to address it.

Number one, I praised Alex recently, and he said some very nice things about me.

Given that, it'd be very strange to just say nothing in this context.

Number two, he's someone who's had some affiliations with Catholic Answers.

Now, he's not like a Catholic Answers apologist, but he is someone who's been on the radio show before and someone who, you know, we've promoted various things that he's said, and so again, it'd be strange to just pretend like that didn't happen.

But the most important reason, I think, is the third one, which is that I think many of the people who are experiencing this, who are watching all of this play out in real time, are people for whom this is the first time that they've looked up to someone in the Catholic world and then felt like that person was going down in flames.

And then, the emotional and spiritual damage that that can cause is something that I think we have to seriously grapple with.

Now, some of you watching, like me, are old enough to remember 2003 where there was just like a tidal wave of scandals when the first kind of stories about priestly sexual abuse were made public, and it was seemingly one scandal after another.

And if you've survived that, you're probably in a very different position than someone who, say, is a recent convert or this is their first time really grappling with this 'cause we can say, Look, in some ways, this is a tale as old as time.

You know, you go back to like the early 1100s, and you've got people like Peter Abelard, the most famous philosopher in Europe, who is, uh, preying upon a female student.

He actually takes her on as a student to seduce her.

He ends up getting her pregnant.

Her uncle, who's a priest, finds out and has Peter, uh, castrated, and it becomes this huge, like, Europe-wide scandal that we still remember 900 years later.

Thanks be to God this isn't like that.

But the notion that people can know the faith really well and still not be in good control of their own passions isn't a new story, but it is a story that I would suggest the internet is making worse.

And so, I want to address a few things.

Number one, as someone who's in this public-facing Catholic space, how do we navigate that well?

Number two, what do you do if you're someone who is reacting to this and this is really hurting?

And number three, how do you make sure that you yourself don't go down that road where you end up leading a double life or you're not practicing what you preach?

So, I wanna actually begin with those who have been really helped, whether it's by Alex's stuff or anyone who, you know, maybe, maybe you're watching this six months from now and it's some other person whose channel I didn't even know about, or maybe it's the priest at your parish.

What do you do when someone has really benefited you spiritually and then they're embroiled in some kind of scandal?

I'd say a few things.

Number one, it's not crazy that this would have an impact on your faith because part of good persuasion is what Aristotle calls ethos.

Now, ethos means this, that when you're persuading someone, there's basically, you know, very broadly speaking, three ways to do it.

There's logos, just, Okay, here's the argument.

Let me give you all of the details.

There's pathos, where they tug your heartstrings.

You could be doing something to end suffering, and you already know that, but I'm gonna make you feel a little guilty for it, and maybe you're going to do something about it you weren't going to before.

That's pathos.

And then, the last one is ethos, and it's actually the first of the three.

I'm giving them in reverse order.

But it's where the personal character of the speaker is what matters.

Now, I think you see this in various ways, it's why celebrities endorse products.

If it's somebody you look up to, you're more likely to buy the thing that they're endorsing.

And Aristotle says, We believe good men more fully and more readily than others.

And I think that's true.

So, this is particularly true if the matter in which exact certainty is hard to find and opinions are divided, where you can't just say, Oh, well, it's obviously X, and you're not in a position where you're gonna do the scholarly work to figure out if it's X or Y. You're gonna probably be likely to trust the person you believe on a bunch of other stuff when they tell you it's X instead of Y. We do this on all sorts of things, economic policy, all sorts of complicated things, right?

Like, we're not doing all the homework ourself.We're trusting the people that we admire, and hopefully they're leading us in a good direction.

But given that, anything that undermines your ethos, anything that makes it look like you don't have that integrity, undermines the thing you're telling people about.

And that's a problem when the thing that you're telling them about is Jesus Christ.

Now, Aristotle's very clear that ideally you're not just going off of a vibe.

I'm paraphrasing him.

But it's not just how people feel about you before you begin to speak, but there is something in your demeanor and your presentation, rhetorically, that helps persuade me.

But nevertheless, how you carry yourself, what I think of you, whether you seem slimy or trustworthy, that impacts how likely I am to believe you.

And I think that's kind of obvious.

Now, Aristotle actually pushes back on those of you who would say personal goodness doesn't matter at all.

Because he's like, Of course it does.

His character, the speaker's character, may almost be called the most effective means of persuasion that he possesses.

And think about it, if you've got someone who seems dishonest, and they're telling you a story, and you've got someone who seems honest and they're telling you a story, obviously you're gonna trust the honest person.

And there's Once you undermine that, once you impede ability- the ability of others to trust you in what you're saying, you do tremendous damage to your ability to operate rhetorically.

If people think that you're slimy, if they think you're sleazy, they're not gonna trust you, and you might have really important things that you're trying to say.

So, ethos matters, and this matters in a particular way for Christians.

Think about it.

The famous apologetics verse, 1 Peter 3:15, where it talks about making an apologia, a defense.

To anyone who calls you to account for the hope that is in you, takes for granted that your ethos is such that people are looking to you and wanting what you have.

It is not pure logos.

It's not pure logic.

It's also that you have a hope in you that is a personal witness.

And so not everyone is called to be, you know, a professional apologist.

But everyone is called to have that kind of ethos where that is the most effective kind of rhetorical tool that you have, and it's the most effective evangelical and apologetical tool.

Like when you know somebody is really holy, that works better than anything else and should not be holy then.

That takes away your most effective tool.

That's bad not just for you, but for anyone you're trying to reach.

Positively, then-Cardinal Joseph Ratzinger described the two what he calls only really effective apologetic arguments for the church, the saints that the church has produced, and the art which has grown in her womb.

In other words, there's something where people can logically dismiss as syllogism, but it, they can't really dismiss radiant holiness and incredible beauty.

But if you are only appearing to be holy and then aren't, that damages one of the most important witnesses to the truth.

That is a real serious spiritual problem.

And I say all this to say, you can't just trivialize people who, who are feeling really rattled right now.

It makes perfect sense, given everything we believe, that they would, because there's a sense that, okay, hey, this person told me about Jesus Christ and it made a lot of sense, but then it turned out they were being duplicitous in this other area of their life.

So, how do I know that they're not being duplicitous when they're telling me about Christ?

That is such an easy argument to fall into.

So, how do we separate those things?

That as important as your holiness is, the holiness of Christ and the truth of the gospel don't depend upon it.

That whether you are a saint or a sinner, whether you're headed to heaven or hell, you can still witness the truth of the gospel.

And so on the other end of that, we should get in the habit of separating the art from the artist, separating the argument from the person making it.

And I think that we're actually well-positioned to do that now.

And I say that for a few reasons.

Number one, many times, at least speaking personally, when I hear something interesting, whether it's, uh, something about a apologetics or anything, the argument may be by someone whose channel I've never seen before, just randomly kind of pops up.

The algorithm just dishes up somebody.

I think, Oh, this looks interesting.

I click on it.

Think, Oh, yes, that's persuasive.

And I know nothing else about that person, so I'm in the habit of already separating their personal integrity from, Well, are they at least telling me the truth about this?

Maybe they lie about everything else in their life, but do they seem to be telling the truth here?

And if they are, I should take that seriously.

Well, I would suggest doing the same thing here.

Now, back in, many moons ago, Father John Corapi, who was one of the first kind of internet Catholic celebrities, had a very public fall from grace, and it was pretty scandalous.

And he announced he was leaving the priesthood over it.

And I know people who had been helped tremendously by Father Corapi, and I knew people who didn't want to acknowledge that these allegations seemed to be true.

They immediately wanted to shut down any conversation and accuse everybody else of gossip and, Let's just not talk about it.

But then I had people who were like literally taking his DVDs, this was a media technology we had back in the day, kinda like a little YouTube disc, and they were destroying them because they were so heartbroken over the betrayal.And I would suggest, while that's a completely understandable response, the things he was saying, if they're true, remain true today.

They don't depend upon his personal holiness.

Now, maybe we listened to them because we thought he was holy, but they don't depend upon that.

So, the second example I'd give, uh, may be even more extreme than that, was this essay I found by, uh, Professor Howard Jackson.

And it's super nerdy.

I mean, the title is Ancient Self-Referential Conventions and Their Implications for the Authorship and Integrity of the Gospel of John.

What it means in plain language is, a lot of the modern scholarly theories about the so-called Johannine Community and the fourth Gospel presuppose an origin of the Gospel of John that is just not at all what real life looks like.

And this scholar in 1999 is like, Hey, that's not how the ancient world worked at all.

And calls out a lot of things that scholars then, and even now, were kind of taking for granted about, like, a community authoring the Gospel.

And it's like, that's not how things work.

And it was brilliant, and it cut through a lot of the nonsense, and it just seemed, in many ways, like just plain, old common sense.

But with someone with a scholarly backing, he'd done a bunch of work on Gnosticism and everything else.

Doesn't seem to be a Christian, just a scholar who knows how the ancient world works, and realized that a lot of the modern kind of critical scholars were being very uncritical in imagining kind of where the New Testament documents came from.

And I thought, wow, this is really sharp, this is brilliant.

Why don't I know more about this Professor Howard Jackson?

Well, and tragically, the reason is, he was the perpetrator in a murder-suicide.

And so, about the worst scandal you could possibly come up with.

And you know what?

His article's still brilliant.

I think we do this with historical personalities more than we do it with people in the modern age or people in our own time.

You know, I can enjoy the art of Caravaggio without enjoying the fact that Caravaggio was on the run from a murder charge.

I can appreciate the brilliance of the Declaration of Independence and separate that from the fact that the writers, despite speaking beautifully about independence, treated other human beings as property, treated them as slaves, as chattel slaves.

Totally hypocritical.

I can separate the art from the artist.

I can separate the, the brilliant argument from the one making it.

And I would encourage you, if you're able to do that, like go through the grief.

It's okay to feel betrayed, it's okay to be sad, but it's also okay, and it's even good to be able to say, Okay, but the truth is still true, and I can't let that just completely undermine my confidence.

So, that's what I'd say to the people who are feeling a little jittery and not at peace right now.

What about those of us who are on the other side?

Now, I'm gonna say some words both to, again, if you wanna say Catholic creatives, or people who are You know, if you have some channel that you're promoting Christianity, then I'm talking to you.

But in a broader way, I think I'm really talking to anyone who is publicly Christian.

Maybe it's not a channel.

Maybe it's just, at your office, people know, Oh, yeah, this is the guy to talk to about Catholic stuff.

Or, This is the guy who, who really believes in Jesus and takes him very seriously.

Here's our religious fanatic.

Whatever it is.

If that's you, then I have a passage for you to maybe take to prayer, and it's James chapter three.

I'm gonna read the whole thing, and then I wanna talk about it a little bit at a time.

But first, let's just read it together.

James says, Let not many of you become teachers, my brethren.

For you know that we who teach shall be judged with greater strictness.

For we all make many mistakes.

And if anyone makes no mistakes in what he says, he's a perfect man, able to bridle the whole body also.

If we put bits into the mouths of horses that they may obey us, we guide their whole bodies.

Look at the ships also, though they are so great and are driven by strong winds, they are guided by a very small rudder, wherever the will of the pilot directs.

So, the tongue is a little member and boasts of great things.

How great a forest is set ablaze by a small fire.

So, I wanna unpack every part of that, because I think this admonition, it, it is striking that sins of the tongue, how are you communicating and is it glorifying God, is associated with this role of being a teacher.

And I mean, in one way, of course it is.

But I think it's something to take to heart, 'cause I think it's fair to say that we don't talk about this very often.

That if you feel called to become a teacher of the faith in whatever capacity, you are asking to be judged with greater strictness.

That your sins are worse than the sins of the person who isn't putting themselves out there publicly.

Now, it's good that you're putting yourself out there publicly, but it means you have to be all the more serious about fighting for holiness.

Because now, if you fall, you're not just a scandal and a disgrace for yourself, you might be bringing other people down with you.

And so, as you're thinking about this, the small organ, the tongue, this little rudder, your rudder can lead you in the wrong direction.

Might be true more than one rudder.

That you have to, uh Guide this well.

And if you can master that, you're in a good spot.

But it is not enough to be a teacher and to not have good control of what you're saying.

That doesn't just mean, like, preaching false doctrine.

Jesus warns in Matthew 12 that on the Day of Judgment, men will render account for every careless word they utter.

Those are hard words, that by your words you'll be justified and by your words you'll be condemned.

That you might be damned for something that you just allowed yourself to go into because you weren't being disciplined.

What about this next part?

James warns that we all make many mistakes.

Now, I think there's a way of misreading that, and I've already seen people misread that, and it happens every time there's a scandal where the people who really like the person who's at the center of the scandal, they downplay it by universalizing it, and they say, Everybody's a sinner.

And the people who really don't like that person, they pounce and they're just like, What a horrible person this guy is.

And that happens very predictably anytime there's a scandal, and I think that these are hypocritical reactions, to be totally frank with you.

On the one hand, not all sins are equally bad.

Look, if any sin disqualified you from being a public teacher of the faith, then no one could teach the faith.

On the other hand, surely we would all agree that some sins should disqualify you from publicly teaching the faith.

And so there's this question of, well, where do we draw that boundary?

Where do we draw that line?

But let's not just give platitudes of we all make mistakes to justify blurring a line that actually needs to be drawn.

On the flip side, we can draw the line in such a way where somebody we don't like's on that side and we're on the good side and not deal with the fact that wherever you are on that spectrum, you're still a sinner and your sin is a scandal, and it is a problem, and it needs to be addressed.

So, keep those things in view.

Let's not relativize sin, but at the same time, let's not pretend like sin is something only my neighbor deals with.

To that end, I would suggest a good theme that I'm gonna be exploring of darkness and light, because we see it all over scripture and it's one of the things that in Rule 13 of St. Ignatius of Loyola's Rules for Discernment he talks about.

And he gives this motif of basically the devil as a sexual predator, or whatever, a false lover.

He says, Our enemy, that means the enemy of human nature, means the devil, may also be compared in his manner of acting to a false lover.

He wishes to remain hidden and does not want to be discovered.

If such a lover speaks with evil intention to the daughter of a good father or to the wife of a good husband and seeks to seduce them, he wants his words and solicitations kept secret.

He is greatly displeased if his evil suggestions and depraved intentions are revealed by the daughter to her father or by the wife to her husband.

We, that's a, think a pretty clear example, seems completely straightforward.

If somebody is sexting you and you say, This person has sent me this really inappropriate message, that thwarts their plan right away.

Well, that is true both literally and it's also true as a good spiritual metaphor that the devil I'm not just gonna say the devil sexts you, but the devil will, will try to tempt and seduce you, and the way to call that out is to bring it to your Father in Heaven, or just bring it to the light.

If you're dealing with a temptation, one of the ways you can defeat temptation frequently is just talking about it with other people.

So, if you've got, you know, a temptation to look at pornography, you can text some friends and say, Hey, say a prayer for me.

This temptation has come up.

And a lot of times the temptation just goes away, that the devil doesn't want his depraved intentions to be brought to the light, and so they dissipate.

Doesn't work every time, but it's a really effective, pretty painless technique that gets rid of a lot of spiritual problems.

And one of the things the devil tries to do is convince you like it's too shameful to bring temptation to the light.

You haven't even done anything, but just the fact that a temptation is coming your way, you should feel bad about that so you shouldn't tell anyone about it.

You should be clouded in shame, and you should face the devil by yourself and then see where that goes.

Now, once you say that out loud, it's like, well, obviously, that's the stupidest thing in the world.

Obviously you're not gonna win that fight.

Bring it to the light.

Go to your priest, go to your friends, go take this stuff publicly, and watch how much of it goes away.

And if you yourself are doing things you don't want brought to the light, if you're acting like the devil in this analogy, stop doing that.

Know that the deeds that you've done in darkness can be brought to the light 'cause here- here's the part where I think the internet plays this really unique and destructive role.

Like, obviously, when Ignatius of Loyola is writing these words, the internet doesn't exist.

People could be sneaky, creepy seducers back then.

It is way easier to be a sneaking, creepy seducer now.

Or, maybe you're not on the seducer end.

Maybe you're someone who you're receiving temptations, and you can keep them private, you can play around with them in your mind, you can give some kind of flirtatious response and see where it goes, or you can bring it to the light.

But here's the catch.

Although more than ever it seems like you can live this double life really easily where you have maybe an alternate account.

I think the kids call it an alt .

where you have like just two accounts, two personalities, etc. More than ever, all that stuff can be captured in a screenshot, shared publicly, and you can be humiliated before the whole world.

That the deeds done in darkness can be brought to light at a moment's notice in this humiliating way.

Now look, it is a hard thing.

It's a hard thing to be expected to live in a chaste and upright way when temptation can reach into your home, into your device more easily than at any point in the past.

That even if you are practicing custody of the eyes when you're out on the street, even if you've got good safeguards in place to not fall into any of that junk, you can still have an ad or a short or anything like this where there's something provocative and s- just right there in your face.

You've done everything you can and there you go anyway.

And s- that can feel very unfair.

I empathize with that.

So what?

Here's what I mean by that.

In the book Silenced, this is of course not an endorsement of the book Silenced or the movie, I haven't actually read the book.

I remembered this line from the movie.

Kichiro is a character who, if you've seen the movie you might remember him as the guy who I'm not gonna give away the movie, but he's a character in it.

And he was complaining how hard it was to be a saint, because he was living in Japan, and a couple generations before, as he pointed out, people could live these simple, blessed lives of faith until the very hour of death.

And yet, in his own life, the Japanese government was brutally cracking down on Christianity, and people were being forced to either apostatize from the faith or face m- merciless martyrdom.

Not just being martyred themselves, but even their loved ones would be murdered just to make an example so they would feel personally responsible for the death of others.

I mean, just a horrible situation.

And so this character is lamenting like, Why did we have to be born in this age?

And short of getting a response from our Lord himself, I think the, the next best would be getting a response from Gandalf.

I wish none of this had happened.

So do all who live to see such times, but that is not for them to decide.

All we have to decide is what to do with the time that is given to us.

So that's it in a nutshell.

Like, you can complain that these are the times in which God has seen fit to create you, or you can rejoice that God has seen fit to, to create you at all, and recognize it is here in this place, in this world, in this environment, in this culture that God wants to make a saint of you.

And so you either accept the challenge or you give up.

Those are the two options.

Those are the only two options we've ever had.

And so I would encourage you to take that seriously.

It's easy to just say, The internet has made this a lot harder.

You're absolutely right it has.

It was already a problem before.

The fall wasn't invented when Al Gore invented the internet.

But it has gotten worse.

And you know what?

That doesn't change the fact you were called to be a saint anyway.

There's a related issue now, which is, okay, well maybe we should retreat in a different way.

Maybe we should have no more lay apologists.

So one of the Twitterers, X-ers?

I don't know what people call themselves these days, said, Honestly, the Catholic Church needs to return to having their Catholic apologists be priests and bishops.

No more lay apologists.

All caps.

And people reacted to this by saying basically like, Do you not remember when there was a big scandal with clergy?

You can't just assume scandals are gonna go away if somebody has holy orders.

To which he replies, This blew up and many people misunderstood my point.

My point isn't that everything would be sunshine and rainbows if priests were the only apologists.

Rather, it's that apologetics ought to be taken far more seriously than it currently is.

No more dads with webcams.

Now look, I agree that apologetics should be taken very seriously.

It's one of the points I think James 3 stands to reason.

If you would just wander into this space because you feel like you've got something you wanna share with the whole world and you're not prepared, you can do a great disservice to the church.

I agree with this part.

And I think if you've ever watched a Catholic who was underprepared, like for a debate, get completely picked apart and torn apart and humiliated, you know they haven't just made a fool of themselves, they've made a fool of the bride of Christ because of their own lack of preparation or their own arrogance.

It's not that, you know, everybody do the best you can and that's good enough.

Not acceptable at all.

That you actually should do things you're qualified to do.

Like I can't go join the choir at St. Peter's because it turns out I can't carry a tune in a bucket.

Well, likewise, if you can't carry an argument from its first premise to its conclusion, then that's probably not the role for you.

You can still share the witness of your personal testimony, but maybe you shouldn't go be a teacher of the faith and invite a harsher judgment.

So I agree with this part, but I don't think that correlates at all to lay versus clergy.

I think this correlates to being prepared for the unique context in which you're entering.

Because, as someone who went to seminary for five years, they don't teach you apologetics.

And in fact, a lot of bishops and priests are dealing with very different things than people on Catholic internet are dealing with.

And so if I had gotten ordained, I would've had a lot less time to do things like this because I would've had a bunch of priestly responsibilities that, bear in mind, only a priest could do.Apologetics isn't in that category.

To be sure, it's great when there are good priest apologists that's really effective at They're able to speak in this capacity for the church that immediately commands respect.

And people like Father Mike Schmitz are doing this incredible work of answering the kind of maybe college-level questions that a lot of people have repeatedly, and he weaves those in really beautifully and pastorally.

I want to applaud all of that and say Saint Paul VI is right when he talks about how in addition to the role of the priest, the laity also share in the priestly, prophetic, and royal office of Christ, and therefore, have their own share in the mission of the Church, the whole people of God.

And they exercise this by activity directed to evangelization and sanctification.

That we are actually called to be evangelists and to make other people holier, not through the sacraments, but through the proclamation of the Gospel.

And so, evangelism, and apologetics obviously goes with that, is something the laity are called to do.

And in fact, he says, All the children of the Church should join, without delay and with the greatest effort, in a common work to make effective use of the media of social communication in various apostolic endeavors, as circumstances and conditions demand.

And here's the beautiful side of the coin we haven't talked about.

That yes, the internet, the whole digital realm, all these new media of communication can make it a lot harder to fight certain spiritual battles.

They can also make it a lot easier to spread the Gospel to all nations in a way that we never could before.

So, I can sit down here in front of a camera with a microphone and talk to people who I've never met and tell them about Jesus Christ, and there's something incredible about that, and something that we are called to take seriously with that.

Now again, maybe the way you are called to use social media, which has changed dramatically since the time of Paul VI, maybe the way you are called to use it isn't that.

Maybe you just share, like, Minion memes with Bible verses, whatever it is.

You never know what'll be the kind of trigger thing that God uses to reach someone's heart.

And so, you do your bit.

You share in the way that you can, using, effectively, social communication media in various apostolic endeavors to promote the Kingdom of God on Earth.

That's what you're called to do.

Pope says so.

To that end, next week, I'm actually gonna be at the Catholic Creator Conference, so a week from today, and I'm gonna be with a lot of people who are doing this, and I think doing it very effectively and trying to do it even better.

That I think it is good that the laity are doing this, and I think it is good that a lot of lay Catholics are saying, We need to do this better, and we need to be smart about how we do it.

And so, shout out to anyone who's gonna be in Steubenville.

And, you know, uh, please say a prayer for both me and for all the people who are gonna be there, that it goes well, because I think it's an important work to say, Hey, this is a spiritual battle.

This isn't just an intellectual one.

And I'm reminded here of Acts 18.

This is, I think, a good model of Apollos.

Apollos is this eloquent guy.

He's well-versed in the scriptures, and he's been instructed in the way of the Lord, but he doesn't know everything.

So he's fervent, and he's a good apologist.

He spoke and taught accurately the things concerning Jesus.

However, he's got his limitations.

He only knew the baptism of John, and so he's speaking boldly in the synagogue, but Priscilla and Aquila hear him, and we're not told exactly what he said, but apparently it was well-intentioned but a little off the mark, because they privately take him aside, and they expound to him the way of God more accurately.

That's the answer.

They don't say, You're not allowed to do this.

You're not, you're not an ordained clergy.

It's just, Okay, if you're gonna do this, we gotta make sure you're well-prepared, so let's work on maybe these areas where we, we highlight some gaps in your catechesis.

That's it.

That's always been it.

That you should do evangelism, you should do apologetics, and don't let people tell you not to do it, but do it to the best of your ability.

And that means, if you're gonna do it in a public way where you're, you know, public-facing and all of that, be really prepared for that.

Don't take it lightly.

Okay, so what about where we go from here?

And this is a, directed to everyone.

And I would say this, if, Alex, if you're watching, or anyone who's maybe going through some version of what Alex seems to be going through right now, I think it's probably fair to guess that this is the worst week of Alex's life, and maybe that's completely unjust.

Maybe he's just suffering tremendously in a way that, God-willing, will make him a great saint.

Or maybe those allegations are substantially true, and in which case the public humiliation might be one of the painful mercies of God.

I'm not opining on that.

I'm not guessing.

I am suggesting that you might have a similar situation where if you were to take an honest look at your life, you would say, Here's an area where I'm actually striving to be holy, and here's an area where maybe I'm just trying to look holy without doing the real work.

And if you fall into that, where you're trying to look holy rather than be holy, a funny thing can happen, where you start to live a double life.

And it's not bad to look holy.

You should let your good deeds be seen so that people can give glory to God.

There's a place for that.

But if you're pretending to be holy without actually striving for it, you become what Jesus calls a whitewashed sepulcher.

Like a tombstone, where you look good on the outside, but inside, you're dead.

Or tomb, I should say.

Excuse me.

Like, a tomb, where, you know, on the outside looks great, but dead inside.

Don't be that.And so, this, I think some helpful passages that, I'm gonna give you a couple scriptures and a couple words from Paul VI to kind of wrap this up.

In Ephesians chapter four, St. Paul says, Let there be no filthiness, nor silly talk, nor levity, which are not fitting.

He says, Instead, let there be thanksgiving.

So, he doesn't just say like, just try not to do the really big stuff like the adultery and fornication.

Don't even engage in filthiness, like don't be impure even in your speech and in your thoughts.

Like don't create the seeds of the trees you don't want to grow.

Nip it in the bud and replace it with better seeds, the seeds of thanksgiving.

Let those grow instead.

Because he warns that if you're an immoral or impure man, you're not going to have any inheritance in the kingdom of Christ and of God.

Those are strong words.

Like recognize that there's not just a boys-will-be-boys passage in the Bible.

You're actually called to be a saint and to stop being so easy on yourself in this battle.

Don't give in.

Fight harder.

He goes on to say a few verses later, Take no part in the unfruitful works of darkness, but instead expose them.

For it is a shame even to speak of the things they do in secret.

When anything is exposed by this light, it becomes visible, for anything that becomes visible is light.

Now, I think there's two things to draw from there.

One, you'll notice he doesn't just say you're not allowed to acknowledge the shameful things people are doing in secret.

No, there's actually a time and place to expose them.

It might be important to know if somebody is using the veneer of Catholicism to be a predator, to be a creep, whatever.

Like those things are worth recognizing, calling out and exposing.

And the Bible says so.

That's not rash judgment, like that's an inappropriate application of that concept, if you, if you think it is.

But also, are there things in your own life you don't want brought to the light?

This is, again, following up on the Ignatius quote from earlier.

This is the thing to kind of test.

If people heard how you speak to your loved ones, would they think that is a good Christian young man or young woman, or would they think the opposite?

Would they think you were a hypocrite if they saw your internet search history?

What are they going to think if they were to see all the things about you?

Because one day, all those things will be laid bare.

Jesus says in John three, Everyone who does evil hates the light and does not come to the light lest his deeds should be exposed.

If you're not wanting your real self to be brought out, something is going wrong.

Because he who does what is true comes to the light that it may be clearly seen that his deeds have been wrought in God.

A day is coming when all of the deeds done in darkness will be brought to light, and so you should live your life accordingly where you can look forward to that day rather than being terrified of it.

Okay, two final kind of concrete tips for how do you do that.

I wanna go back to St. Paul VI, and he points out that there's this mission of the church what he calls the apostolate.

And within that, the laity have a special role, what we call the lay apostolate, but this depends upon the laity's living union with Christ.

Because as Jesus says, He who abides in me and I in him bears much fruit.

For without me, you can do nothing.

And so earlier I acknowledged many of you, you know, in that Aristotelian rhetorical triangle, you might be more logos people.

You don't care as much about pathos and ethos.

I'm not super heavy on emotional appeal, and hopefully I have personal integrity enough that comes through, but I don't think you watch it for that.

Who knows, maybe, who knows.

But a lot of you are big on, just give me the syllogism, give me the logical argument and I'll adjudicate that.

And that can be really good, but, but, there's a danger with it, that you can start to imagine that the proclamation of the Gospel is simply a matter of getting your syllogisms in order, and it's not.

It is instead a matter of a living union with Jesus Christ.

And so, if you think you can do this without being in right relationship with Him, and that doesn't just mean like, living a double life and mortal sin or anything like that.

It just means being a little bit cool or indifferent to Him, 'cause really ev- it is really easy to fall into this.

I remember when I was first getting involved in the world of blogging, this was a thing we did back when people could read, uh, and there'd be times where I would skip midday mass, which I was in the habit of going to.

I would skip it because I'd be working on an article, and I finally had to kinda kick myself and say, What are you doing?

How, how does that make any sense?

And thanks be to God, I had a spiritual director who warned that, look, trying to skip prayer because you've got a busy day is like deciding to skip going to the gas station because you've got a long road trip ahead of you.

It's dumb, it doesn't make any sense, so don't do that.

Like let this be something where you have structured times of prayer throughout your day, and you take very seriously this idea that you have to be in a living relationship with Jesus Christ.

And as Paul VI notes, this is gonna be particularly tied to the liturgy.

He acknowledges that, as I said before, th- the laity have the right to this apostolate, and it comes from Jesus Christ.

As a result, you know, he says explicitly, They're assigned to the apostolate by the Lord Himself, that we are sharers in Christ's head, uh, and we're in union with Him.

Mm-hmm.

And so his ministry of being a priest, prophet, and king we are called to live out in a special way, not only by offering spiritual sacrifices in everything that we do, but also so we can witness to Christ throughout the world.

That's not something reserved just for the clergy.

But nevertheless, we do need to be supported in ways we can't always just do by ourselves.

Like, look, you can and should and must pray, but you also really need the Eucharist.

You really need to be supported by the sacraments.

And so this mission of the laity is, is supported and backed up by the priest.

Even if the priest is like the worst apologist in the world, if he can say a valid mass and he can hear confessions, he can do tremendous good for the life of the church.

So to you, wherever you are on that, be rooted in the Eucharist, be rooted in prayer, be rooted in a lived relationship with Jesus Christ, and don't allow any part of your life to kind of fester and develop where it's anything other than you would want brought to the light.

Because at a time when you don't know, whether it be an internet scandal or whether it be your unexpected death, you may find every deed you've ever done brought to the glaring light of day.

And let that be a cause for rejoicing and not of scandal and sorrow.

And please pray for everyone who may be involved in situations which I alluded.

Please pray for me.

Please pray for one another, because this isn't just an argument, it's not just a syllogism.

This is a genuine spiritual battle, and it's not a fight against flesh and blood, but against powers and principalities.

This is the real deal.

For Shameless Papery, I'm Joe Heschmair.

God bless you.