bearing blog


bear – ing n 1  the manner in which one comports oneself;  2  the act, power, or time of bringing forth offspring or fruit; 3 a machine part in which another part turns [a journal ~];  pl comprehension of one’s position, environment, or situation;   5  the act of moving while supporting the weight of something [the ~ of the cross].


  • Communion, without wheat.

    First Holy Communion for a little boy with celiac disease.  Read it, and then wonder even more why some families would rather leave the Church because the Methodists (or whoever) offer them a rice wafer.

    Not everyone is aware of this teaching, but we believe that the Body and Blood, Soul and Divinity of Jesus Christ are fully present both in the consecrated host and in the chalice.  Receiving from the chalice alone is, therefore, full reception of the sacrament, just as is receiving the host alone.

    h/t MrsDarwin.


  • Oldest living institution.

    Yesterday a friend asked me, "Is it true what I heard the other day, that the Catholic Church is the oldest still-running human institution?" I said yes — yeah, there’s older religions, but you can’t say that any of them are institutions per se.  If the Temple in Israel was still standing, you’d have one, but it’s not.

    I thought of that today when Amy Welborn highlighted an article about the Didache, an important teaching document of the early Church.  Some parts of this document might date to as early as 48 A. D. — the parts about liturgy — and most scholars date it between 60 AD and 110 AD.  I wrote a post about it  last year, when I was working through some of the early Church documents.   

    The entire Didache may be read here.  It’s quite short.  Among other things it presents a picture of liturgy in the early Church.  An older Christian who was attending Masses and baptisms when the Didache was set down to describe them, might have been the child that Jesus drew onto his lap in the Gospel:  after all, the latest estimated date of the Didache is only 71 years after the Crucifixion, and parts of it might only date to 19 years after the Crucifixion.  That liturgy is still recognizable today in the Mass.   We are today the same body who produced that document, and the style and the flavor is as present to me now as that I would sense in a pastoral letter promulgated yesterday.


  • Unnecessary medical tests.

    Kevin, M. D. writes about unnecessary medical testing.  Via this week’s Grand Rounds, always a good read. 

    One of the links clicks through to an analysis of Dick Cheney’s annual exam — which of the listed tests are and aren’t evidence-based needs for routine preventive screening.  I thought it was a well-crafted post.  Part of the over-testing problem is created by the media’s renormalization of what tests ought to be done.  And Dick Cheney’s annual exam got press.   Another link from Kevin’s post goes to an article written by a doctor who was sued because he discussed the risks and benefits of a test with a patient.  The plaintiff’s lawyer argued that the doc, then a resident, should not have given the patient the opportunity to exercise informed consent; i.e., that he should have just ordered the test without giving the patient the choice.

    Doctors are not always the bad guys when it comes to the limitations of patient choice.   Many of them must see every patient, or even every healthy individual who comes for a consultation, as a potential litigant.  In a culture like this I can hardly blame them.


  • After my walk to the wok, I caught some z’s in a cot.

    The phonology update to my last post sent me to the Wikipedia article "Free Vowel," where I found a name for something I’ve been searching for.

    A side effect of working simultaneously on reading programs for our respective children:  My two friends and I have discovered that we all talk funny, at least to each other.  "What do you mean you pronounce dour ‘dow-er?’  It’s ‘doo-er’!   Look, I have a dictionary RIGHT HERE.  Oh, what do you know, we’re both right."  Probably this is compounded by the fact that I grew up in Ohio, Melissa grew up in Utah, and Hannah grew up in Texas (though you wouldn’t know it to hear her talk.  Unless you can get her to pronounce dour for you, I suppose.  Maybe it’s because she’s spent the last ten years married to a Tennessean half-Brit.)

    Melissa and I argued for a while about whether the vowel sounds in hot and in law were two different phonemes — that is, whether to teach them as two different sounds — or whether they were really the same phoneme, /o/.  She said they were the same.  I insisted that they were different and that treating them the same must be some weird regionalism unique to Utah and Minnesota: "I sleep in a cot.  I caught a fish.  Look, THEY ARE DIFFERENT WORDS AND THEY SOUND DIFFERENT.  TOTALLY DIFFERENT."  She would say patiently, "I can see that your lips are moving differently but they are the same."  Finally we went to the dictionary, which proved to my astonishment that cot and caught are, in "standard" English, homonyms.  Apparently I am actually a Southerner or Cockney or some such.

    But look!  In the Wikipedia article on free vowels, the list of free vowels includes both sounds:

                   /(phonological symbol)/ as in paw (doesn’t occur in varieties with the low back merger).

                   /(different phonological symbol)/ as in bra

    What’s this about the low back merger?  Wikipedia to the rescue again.  It turns out that my observation about "cot" and "caught" has been made before (by non-rank amateurs!):

    The cot-caught merger (also known as the low back merger) is a phonemic merger, a sound change, that occurs in some varieties of English. The merger occurs in some accents of Scottish English (Wells 1982, 400) and to some extent in Mid Ulster English (Wells 1982, 443), but is best known as a phenomenon of many varieties of North American English.

    The sound change causes the vowel in words like cot, rock, and doll to be pronounced the same as the vowel in the words caught, talk, law, and small, so that for example cot and caught become homophones, and the two vowel classes become merged as a single phoneme. …The presence of the merger and its absence are both found in many different regions of the continent, and in both urban and rural environments.

    And there’s a map!  Indicating that, in fact, the cot-caught merger is rampant in a broad swath of the western U. S. that includes (aha!) Utah and parts of Minnesota.  My speech happens to be untainted by this particular deviancy.    (I grew up in Southwestern Ohio, an area "where speakers are transitional and inconsistent" w.r.t. the cot-caught merger.)   I shall redefine the norm as MINE.  It’s closer to the Queen’s English!

    I’ve also been searching for evidence that wok and walk are not homophones.  Melissa makes fun of me for insisting that the /l/ is pronounced, or at least that it affects the preceding vowel.  The best I could find is this post at Dooce, and I’m not sure if it buttresses my phonemic theories that it involves an argument between two people raised in Utah.


  • A little more than a year.

    That’s how long I’ve been teaching Oscar to read.  I didn’t realize it until my friend asked me a couple of days ago, after Oscar read one of his Bob Books to her:

    Polly was a jolly bird.

    "Hello, Polly," said Jon.  "Hello, Polly," said Dolly.

    Polly flapped.  Polly bobbed.

    Polly flew to Dolly.  Polly sat on Dolly.

    Jon and Dolly went to a shop.  The shop had lolly-pops.

    Jon had six pennies.  Dolly had ten pennies.

    Jon and Dolly got lolly-pops.

    "Umm, umm, umm!" said Jon.  "Yum, yum, yum!" said Dolly.

    Polly wants a lolly-pop.

    "O.K., Polly," said Dolly.  "O.K., Polly," said Jon.

    The end.

    He read it flawlessly — not too surprising to me, since he’s been working on that one all week — but she had a point.  He’s come pretty far in a year!  And so have I.  It seems like we’ve been doing reading forever.  Maybe, she suggested, because there are just so many details to cover.  And because my friends and I developed the "curriculum" essentially on our own (most of the groundwork being laid by the one with the oldest child), comparing notes about what worked and what didn’t.

    I still remember sitting down with Oscar — he was about four and a half years old — and introducing the very first spellings:  m for /m/ and a for /a/ — that is, the so-called "short A sound."  (Who came up with the idea of calling vowels "short" and "long," incidentally?  Any vowel can last as long as you have breath).  I used Montessori-style "sandpaper letters" — kind of like these, except I made my own from textured paper and cardstock — to introduce the phonemes and the spellings.  That first day I showed him the first word, too:  am

    The next day I added the spellings s for /s/ and o for /o/, and showed him the words mass, mom, and sam.  Each day we added one or two more spellings, and a few more words became available.  We practiced tracing the sandpaper letters, writing the spellings with a finger in a tray of salt, and flashcard-type drills.  I knew that many kids get the names of letters and the sounds they spell mixed up, so I never mentioned the names of the letters (more on that in this post).

    I remember that it took quite a long time before Oscar made the connection between phonemes and words.  He would dutifully "read"  a series of discrete phonemes from a paper:  I would show him sat and he would say "sss.  aaa.  t."  But he was completely unable to hear the word "sat" in that string of noises.  Day after day I’d say "Slide them together:  sat."  Day after day he could not understand what I meant.  I tried word-building:  having him listen for the sounds in sat and put the letter tiles a, s, t in the correct order.  That was frustrating for both of us.  Then one day, he simply got it.  He understood what I meant by "slide them together into a word."  I don’t know what happened inside his brain, but that was the missing piece. 

    After that, we could go much more quickly.  After the single-letter spellings were mastered, I added some digraphs.  I remember that the first one was er for /er/.  Lots of words there. Then sh for /sh/.  The first so-called "long vowel" was ai for /ae/— even though he’d had the single letter a for quite a long time, I always had it spell /a/ as in hat.  I guess if there was any theory behind it all, it was "Avoid breaking the bad news — that English spellings are complicated and often ambiguous — until it’s absolutely necessary."  I didn’t want him to have to grasp how difficult reading can be until he had plenty of experience successfully reading lots of words.   

    There were some discoveries along the way.  I thought that, to keep it interesting, I’d have to give him sentences and stories early on.  But that was just frustrating — it was too hard for him to keep a whole sentence in mind while he was struggling to decode one word at a time.  What a relief it was to abandon the sentences and stories in favor of simple lists of words (especially since my approach precluded using common "sight words" — it’s hard to compose good sentences without "the" or "some" or "you!")  I tried to choose words that I knew would please him.  ("Daddy!  Daddy!  I can read jigsaw!") Occasionally I’d challenge his memory with two-word compounds like pop can.  Only after he got much faster at reading individual words did I start with sentences and stories.

    Once I’d introduced one spelling each for nearly all the English phonemes — forty-two or so — I delivered "bad news" that most of them could, in fact, be spelled several different ways.  And then I embarked on many weeks of introducing the more common spellings of forty different phonemes, the forty spellings in somewhat random order.  I tried to stay ahead of where he was.  Just this morning I finished writing the last ten lessons, covering the sounds /v/ as in van, /zh/ as in measure, /ch/ as in pitch, /z/ as in closet, /ee/as in taxi.  We should be done with them by the end of next week.

    And then… no more formal reading lessons, except maybe as needed to reinforce one concept or another, or to point out a potentially helpful pattern that we haven’t done yet.  (For example, I haven’t yet found a good time to teach the so-called "magic e" or "silent e", you know, the one that "turns cap into cape, tap into tape"  — there never seemed a point when it would be more helpful than confusing — consider the words love, come, have, some, give, live, above, granite, were, and many others.  Can it really be a "rule" when there are so damn many exceptions?  And yet, it is a common enough pattern that he should learn it eventually.)

    Nothing but making sure he spends plenty of time each day reading.  And I’m so looking forward to that.  Teaching reading has been interesting, if intense.  Milo’s three years younger.  I figure that Oscar will be just about ready to take off on his own when it’s time to start Milo on /a/ and /m/.  I wonder if it will be boring the second time around?

    UPDATE FOR PHONOLOGY NERDS.  Jamie of Selkie points me to the Wikipedia "Vowel" article re: "long" and "short" vowels, and writes:  "A phonetician calls them tense/lax vowels, and tense vowels typically last longer than lax vowels."   (That’s so in some languages, including RP English, according to the "Tenseness" Wikipedia article — is it so in American English dialects?) Anyway, the article says that the terms "tense" and "lax" for this distinction don’t have any basis in reality either:  "This opposition has traditionally been thought to be a result of greater muscular tension, though phonetic experiments have repeatedly failed to show this."   

    This article indicates a preference for the terms "free vowel" and "checked vowel" — a meaningful distinction as only free vowels "may stand in a stressed open syllable with no following consonant."  (No word ends in /i/ as in hit, for example.) But the "long/short" distinction doesn’t correspond exactly to "free/checked" categories:  the so-called "short o" sound is free and can appear at the end of words (bra), while the rest of the "short vowel sounds" are checked.  I maintain that this long/short thing doesn’t correspond to reality enough to be useful, even if it’s "traditional."


  • Another carnival.

    I haven’t made a habit of reading the Carnival of Homeschooling, but I’m planning to start.  The 20th CoHSing is up here.


  • Dealing with work/life balance BEFORE the mid-life crisis.

    Mark and I brought lasagna (two of them actually) yesterday to a friend’s house — she’s got a sprained ankle, and her husband’s on a weeklong business trip.  We sat around the dinner table musing about the men’s travel schedules, how it can be hard taking care of two or three children when Daddy’s out of town, but still — how fortunate we are, even with the occasional trip out of town.  The jobs are interesting and not very stressful.  They pay well.  They are in a city we’re all happy to inhabit.  Both men can choose to leave for home on almost any weekday if something comes up at home.  And day after day they can leave it all behind at five o’clock.

    It didn’t have to be that way, even given the specific that they’re chemical engineers — Mark with a B. S., our friend’s husband with a Ph. D., and a third friend’s husband (also a ChE) with his master’s degree.   Pay’s generally pretty good (not always extravagant relative to the local cost-of-living —ask anyone in the Bay Area), but there’s no shortage of aggravating, dead-end, time-sucking ChE jobs.   Plenty others require enormous amounts of travel:  consulting’s the classic example, but Mark pointed out that many Minneapolis-based engineers at his company have to travel upwards of 100 days/year to one outlying plant or another.   And plant-engineering jobs are often found in small towns in the middle of nowhere, where The Plant is the only significant industry.

    This is something I didn’t realize fully until I was a junior or senior in engineering school.  Most of the engineers I know agree that the universities should have done a better job getting across the point that, while there are many "good engineering jobs" (in the sense that they pay well and can be relatively secure), finding one that is lifestyle-compatible can be a real challenge. 

    The notion of consider the kind of daily life you would like to lead is absent from professional career planning as any of us experienced it.  Not in college, not in high school, not back in grade school when we were drawing pictures of What We Will Be When We Grow Up.  Sure, there’s advice to consider the kind of work you want to do.  But the notion of choosing a career path that is well-matched to the kind of life you want to lead outside work is completely foreign.   Yes, we should have considered that.  Yes, it’s ultimately our own responsibility.  But schools at all levels bear some responsibility, too.

    What’s missing from the "You can be whatever you dream of being!" message (besides a heavy dose of skill-and-ability-based reality) is the fact of life that whenever you make a choice, doors don’t just open — they close, too.  It’s not that you can’t ever go back if you make a misstep, but certain steps make backtracking tough, or expensive, or not worth it, or unethical.

    Things turned out differently for me than I thought possible.  I’m married, home with two children and one on the way, homeschooling, with no plans to return to the workforce within x years.   I like where I am, but I might also have liked to — hell, I might have had to — work part-time or from home.  Putting it bluntly:  If I’d foreseen wanting to raise children, I’d have structured my education differently.  Even engineering grad school had options, options I didn’t take, that in hindsight would have served our family better.

    We owe it to our sons and daughters to put all academic work and career planning firmly in the context of their vocation — to married, consecrated, or priestly life.  Most will marry.  This means more than reminding a daughter of the duties of home, even though it’s likely that as mother she’ll be the one whose "market activities" are sharply curtailed during the childrearing years.  It also means reminding a son to plan, financially and socially, for a long period of bringing in most of the family’s support.   Sure, there are creative ways that the market work/family support can be split up differently among family members.  Encouraging that kind of creativity — while stressing that meeting children’s needs is the first priority that all work must serve — multiplies opportunities for everyone, new ways to serve families. 


  • Poor Amy Welborn.

    For professional reasons, or maybe just blogging reasons, she had to go see The Da Vinci Code.  I liked #7 and #8 of her enumerated impressions:

    7) Jesus was "merely" mortal, but we all need to go kneel at Mary Magdalene’s tomb. Because she’s the wife of Jesus. Who was merely mortal. And she was bearing his baby. So we should go kneel at her tomb. Because she was married to Jesus. Who was merely mortal. But…

    8) WHERE IS MARY MAGDALENE’S TOMB? WE’VE GOT TO RACE AROUND EUROPE, KILL PEOPLE, RACK OUR BRAINS TO FIGURE OUT STUPID PUZZLES, STAND AROUND IN RESTROOMS AND VILLAS TALKING FOR HOURS AND HOURS AND HOURS ABOUT WHERE IN THE WORLD MARY MAGDALENE’S RELICS ARE. WHY HAS THE CHURCH HIDDEN THEM? WHY DON’T THEY WANT US TO REVERENCE HER? WHERE IN THE WORLD IS THE SUPER-SECRET SPOT WHERE PILGRIMS CAN FLOCK TO HONOR HER?

    Er…never mind.

    Yes — this is one of the things that I found so laughable about DVC (yes, I have read it, and no, I have much better things to do with my time & money than seeing the movie) — this idea that the Church suppressed/demonized Mary Magdalene. She’s a saint, people.  I have personally worshipped in a cathedral named after Mary Magdalene.  Doesn’t anyone fact-check anything anymore?


  • What’s your heritage?

    Amy Welborn muses about understanding Christianity historically — as a movement with a history, and one which has left an indelible imprint on it.  A movement whose history means something.  It’s not just about the now.  It’s about what happened once — what really happened. 

    Christ is not a state function, I suppose.

    She’s right that most Christians lack a sense of the historical reality of Christianity.  Some out of ignorance, some out of apathy (and the concomitant willful ignorance).

    I can muster some sympathy for the attitude that Jesus is my savior and that’s good enough for me.   Why settle for good enough?  I suspect it contains a stab at humility:  I don’t need a bunch of fancy education, just a simple faith in the Lord.  And that’s not demonstrably false, of course. 

    But neither is it demonstrably humble.    Does it only depend on your decision?  Why so little curiosity about how it all came down to you through the centuries?  A little gratitude for the one who taught you, and the one who taught him, and the one who taught that one, back through the ages until you sit at the feet of the Rabbi?  Not just teachers in that line, either:  martyrs, and soldiers, and people driven into hiding.  It’s an exciting story.

    I have a cousin who gave us all for Christmas last year a portfolio containing genealogical records and supporting materials that told the story of one particular branch of our family.  My aunt and uncle and cousins excitedly pored over it and speculated about it for at least an hour.  Our family used to own that?  We’re descended from whom?  It’s not just us, of course — lots of people enjoy tracking their genealogy, digging names/dates/occupations out of census records and even commissioning calligraphers to craft elegant family trees.   Americans, at least, enjoy having an ancestor who scraped a living out of the dirt, or even one who was a bit of a shady character, as much or more than they would relish being descended from some kind of nobility.  At heart we are searching for a good story.

    The metaphor of genealogy is strong.  In the engineering department where I studied, one of the most interesting professors (deceased this past year) — a man who was at least as much poet as scientist — was honored some time ago with an "academic family tree" poster, depicting his many "children" — the graduate students he had advised — and "grandchildren" — the students they had advised after they became professors — and great-grandchildren and so on. 

    Well, we have such a thing in our religious life as well.  Every one of us received an entire heritage from someone who came before.  Dare we consider that unimportant?

    Amy writes,

    [F]or decades now, countless homilies have been preached that focus more on "the church that produced the Gospels" and "What Matthew is doing here" instead of on Jesus. And then, to add to it, any reflection that goes on about this Jesus, in the great tradition of American Protestantism, skips 2000 years and asks, "Okay, what does that mean to you, now?"

    No examination or reflection on Christianity as a faith with roots in history, no further consideration of how these Gospels came to be, how the New Testament evolved, what early Christians testified to about Jesus – no rationale is offered for how we got from there – a few well-known parables and sayings of Jesus – to here – what it means to us today.

    So eventually, thinking people start to wonder. Not unreasonably. How do I know this is the real deal? How do I know that this is what Jesus said anyway?

    What this has produced, besides an ignorance of Christian history is a cool distance between too many Christians and Jesus as he becomes a figure that is essentially unknowable because the people that told his story weren’t really concerned with what happened, but simply what it meant to them.

    Read the rest.


  • A new term for attachment parenting.

    Greg Popcak, apparently, wants to call it empirical parenting.

    In the absence of empirical, grounded theory, pure theory is an acceptable means of suggesting basic operating principles, but those principles are always weaker than principles founded on grounded theory and always vulnerable to empirical testing.

    AND THAT’s WHY I have always been confident that attachment parenting is superior to other forms of parenting.  While other forms of parenting have their good points, because they are not grounded in empirical evidence, their truth claims are always suspect.  By contrast, because attachment parenting is rooted in empiricism, the theory can evolve and certain points may be challenged, but it would be highly unusual, after 20 years of research and over 700+ studies that its truth claims would ever be thrown out wholesale.

    Hmmm.  I don’t know why, but it speaks to me!  Greg suggests two books — books I haven’t read yet! — The Science of Parenting by Margot Sutherland and Parenting with Grace by… Greg Popcak.

    In a previous post, Greg has more:

    Every other parenting model is purely theory driven.  An "expert" pulls together conventional wisdom, and combines it with the philosophical musings of someone like Freud and then makes pronouncements.

    Attachment parenting is different.  Attachment theory is grounded theory, meaning that it is theory based not primarily on philosophical musing, but on actual observed laboratory studies (e.g. the Ainsworth attachment studies and the development of the highly valid "Strange Situation Test" of attachment).  Attachment parenting is also strongly supported by recent evidence from neuro-imaging studies and the emerging discipline of interpersonal neurobiology (which, by the way, Pope JPII drew from–at least in part–in his work on motherhood and the Theology of the Body.)

    The truth is, there are many other ways to raise a child, but there are no other ways that are more rooted in science, natural law, and Catholic anthropology.  Attachment parenting is not just one way to raise a child out of many.  It is the way that has the most scientific and theological evidence supporting it.  Because of this, it is my positiion that parents have a serious obligation to educate themselves about the order God created in the mother-infant bond and to prayerfully ponder in their hearts the discernable plan God has written for the care of his children and the raising of saints.

    No argument here.


  • I studied French for ten years…

    …and somehow, I never learned that the French words for tabernacle, ciborium, and sacristy were swear words in Canada.

    You’d think we’d have picked that up, maybe in eighth grade. 

    A new ad campaign in Montreal is trying to take these words back:

    Several Montreal churches were festooned with gigantic black posters with the names of religious objects in blood-red letters and the true definition in smaller white type.

    "Tabernacle!" shouted one example. "Small cupboard locked by key in the middle of the altar containing the ciborium."

    Another explained that "ciboire" (ciborium, in English) is a container that holds the "hostie" (hosts) for communion.

    Both words, along with "calisse" (chalice), "sacristie" (sacristy) and "sacrement" (sacrament) have also become curses in Quebec’s version of the French language. Among others.

    Even with the blasphemy angle, it’s hard not to see this as kind of funny, if you’re interested in language at all.  I suppose someone’s probably already written a book on the difference between anglophone and francophone swear words.

    (N. B.  In an effort to describe anglophone swearing, I just tried to write a sentence that combined the terms "copulation," "excrement," and "roll off the tongue."  It didn’t go well.  I don’t recommend it.)


  • Fruit basket.

    "Moneybags" at A Catholic Life points to a quirky prayer suggestion for the year that begins on Pentecost 2006 (that’s this June 4, in case you’ve lost track) to Pentecost 2007. 

    The idea is to pick one — just one — of the traditional "fruits of the Holy Spirit," and spend that whole year praying for an increase of that fruit in your own soul.  You could choose the one you know you need most, or you could pick one at random. 

    What are these fruits? Wikipedia says they are "virtues engendered in an individual by the acceptance of the Spirit and His actions in one’s life."  They number either nine or twelve, depending on the tradition you look to.  You can get nine of them straight from Galatians 5:22:

    1. love (charity)
    2. joy
    3. peace
    4. patience
    5. kindness
    6. generosity
    7. faithfulness
    8. gentleness
    9. self-control.

    Traditionally, Catholics count twelve, adding 

    1.      goodness
    2.      modesty
    3.      chastity.

    Alternatively, you could pray for one of the Seven Gifts of the Holy Spirit.  These are supposed to help you to bear the aforementioned fruits.  They are

    1. wisdom
    2. understanding
    3. counsel
    4. fortitude
    5. knowledge
    6. piety
    7. fear of the Lord.

    I’m never quite sure of the differences among some of these (wisdom/understanding/counsel, for example)…