If you would like to catch up on some recent posts, here is a place where you can easily access some posts you might have missed. I hope it helps… enjoy.
Continue readingOn Living Waters
Part of the baptismal ceremony for infants is the blessing of the waters of the sacrament. It is a wonderful blessing that tells the history of salvation through the story of the living waters. It is a panorama of events from Sacred Scripture: “At the very dawn of creation your Spirit breathed on the waters, making them the wellspring of all holiness. The waters of the great flood you made a sign of the waters of baptism, that make an end of sin and a new beginning of goodness. Through the waters of the Red Sea you led Israel out of slavery, to be an image of God’s holy people, set free from sin by baptism. In the waters of the Jordan your Son was baptized by John and anointed with the Spirit. Your Son willed that water and blood should flow from his side as he hung upon the cross.”
It is as Jesus tells Nicodemus, he must be born of water and Spirit – it is what we celebrate in the Sacrament of Baptism. One chapter later in John’s gospel Jesus meets the Samaritan woman at Jacob’s well and asks her if she wants “living water” (hydor zon), an expression that has two possible meanings. It can mean fresh, running water (spring water as opposed to water from a cistern), or it can mean living/life-giving water.
From the side of Jesus, water flowing as a means of living waters of baptism for the whole world.
It was an image foreshadowed in the first reading today from the Prophet Ezekiel: “I saw water flowing out from beneath the threshold of the temple toward the east.” It is water that“ flows…and empties into the sea, the salt waters, which it makes fresh. Wherever the river flows, every sort of living creature that can multiply shall live, and there shall be abundant fish, for wherever this water comes the sea shall be made fresh. Along both banks of the river, fruit trees of every kind shall grow; their leaves shall not fade, nor their fruit fail. Every month they shall bear fresh fruit, for they shall be watered by the flow from the sanctuary.” (Eze 47:9,12)
As the New Testament mentions in several places, Jesus is the new Temple, the one Ezekiel was describing. And as St. Paul reminds us, in our Baptism, born from above by water and the Holy Spirit, we too are temples of God.
The challenge is to live out our baptismal promises and be like Ezekiel’s Temple vision: a source of living water in which our faith and witness makes fresh and new the lives of others.
Image credit: Photo by Pixabay – macro-photography-of-water-waves-355288 | CC0
The Imperial Japanese Navy and War Planning

While the Imperial Japanese Army (IJA) lurched into escalation through a series of “incidents” in China and suffered defeat at Nomanhan at the hands of the Soviets, the Imperial Japanese Navy (IJN) followed a very different strategic logic. It was one that was more calculated and globally oriented, though ultimately no less expansionist.
Both Japan and the U.S. were adherents of the theories of Alfred Thayer Mahan (1890) who posited that national greatness is inextricably linked to sea power, defined as the ability to control vital maritime trade routes and project naval force. Mahan argued that a large, concentrated, offensive, steam-driven navy (as opposed to sail) supported by merchant shipping and overseas colonies, is essential for securing economic wealth and international influence.
By the early 1930s, the IJN had concluded that Japan’s survival depended on maritime access to resources. As such, it was clear that the decisive threat was the United States, not China or the Soviets (IJA’s concerns). IJN leaders, many of whom had served or studied in the United States, knew war, if it came, would be long, decided by naval forces, and dependent on control of the seas. This contrasted sharply with the Army’s fixation on continental expansion, border clashes and the ideological fixation against communism.
Decisive Battle Doctrine
The Navy’s planning revolved around kantai kessen (decisive fleet battle) which is described in a previous post: War Plan Orange. In short, the operational concept was to allow the U.S. Pacific Fleet to steam west 3,000 miles to the Western Pacific (Mahan’s theory was that for every 1,000 miles of ocean transit a fleet would lose 10% of its combatant strength). But along the way to attrit the U.S. Fleet with submarines and air attacks. The now weakened U.S. Fleet would be destroyed in a decisive surface battle in Japanese waters.
This doctrine was at the root of naval construction efforts: battleships, cruisers, destroyers, and aircraft carriers. The IJN was at the forefront of aviation, not only for deployment on carriers, but also for island-based airfields across Micronesia (Truk, Saipan, Palau and others). Such installations were sited on expected lines of advance of the US Fleet and served as “unsinkable aircraft carriers.” In this same vein, Japan emphasized long-range naval aviation, knowing that would be a key to success in the open waters of the Pacific. The Japanese also greatly expanded their submarine fleet.
The IJN and China
When the Army expanded the Sino-Japanese war after the Marco Polo Bridge Incident, the Navy viewed it as a dangerous distraction from the larger strategic threat. Nonetheless, the Navy took on the natural role of blockading the Chinese coast, seizing key ports (Shanghai, Canton), and protecting maritime supply lines for Army forces. At the same time, the IJN took the opportunity to develop experience in long-range bombing by extensive naval air bombing of Chinese cities. The Navy hoped the whole “China affair” would quickly move to a political settlement so that resources and attention would focus on the coming naval battles
Internal Navy Debate: Treaty Faction vs. Fleet Faction
The Washington Naval Treaties of 1922 divided the IJN for the next 20 years. The resulting factions still mattered right up to 1941. In short, the Treaty Faction favored naval arms limitation, feared war with the U.S. and preferred diplomacy and gradual expansion. The Fleet Faction rejected treaty limits as shameful and dishonorable, sSought parity through qualitative superiority, and held that war with the U.S. was inevitable. By the late 1930s, the Fleet Faction dominated, especially after Japan withdrew from naval treaties in 1934 and began to build new combatants exceeding the limitation of the treaty. A key concept of the Fleet Faction was parity with the United States. While they knew the U.S. could outbuild Japan, they also knew that the U.S. was required to be a two-ocean navy. The Fleet Faction did not have many officers who were familiar with the U.S. industrial capacity or resources. Their basic assumption of parity in the Pacific was seriously wrong, and in addition, the focus on combatants severely diminished the production of merchant shipping and especially fleet oil tankers. In 1939, despite having a large merchant marine, Japan still relied on foreign-flagged vessels for nearly 30% to 40% of its shipping needs to sustain its economy, particularly for raw materials and oil. This persisted even into 1941. Japan’s military and industrial goals meant that it had to import 94% of requirements for oil, aviation fuel, gasoline, lubricants, and general purpose oil-based products.
Japan’s reliance on pre-war, Allied-flagged tankers, which ceased upon war declaration, left them with a massive logistical gap. Japan did not possess enough specialized oil tankers to adequately transport oil from Southeast Asia (the “Southern Resource Area”) to Japan after Pearl Harbor. In 1941 Japan required 32 million barrels of oil annually. This equated to 5 million (dead-weight) tons of shipping. Japan’s tanker fleet was inadequate, with only 49 merchant tankers (approx. 587,000 tons) available at the start of the war – only 10 percent of their needs. The lack of tankers was a critical failure in planning, as Japan failed to prioritize building enough tankers to secure their oil lifeline. While they quickly conquered oil fields, allied submarines and aircraft sank tankers faster than they could be replaced, severely crippling the oil supply line.
IJN Operational Planning
The Army’s 1939 defeat by the Soviets at Nomonhan had an impactful, yet indirect effect on naval policy. The IJN concluded that continental expansion (China, Siberia, Mongolia, etc) was a strategic dead end. As such Japan must look south, not north. This reinforced the Navy’s preferred Southern Advance (Nanshin-ron) to Southeast Asia, the Dutch East Indies, and British Malaya
From the autumn of 1939 forward, naval war plans increasingly assumed U.S. embargoes and thus the need for preemptive action. Even then IJN leaders repeatedly warned the Diet and the Emperor about U.S. industrial superiority, repeatedly stressing that a long war with the United States could not be won. Oil reserves sufficient for roughly 18–24 months; after that, the fleet would be immobilized and any war fought later would be unwinnable.
No one expressed this more bluntly than Admiral Yamamoto, the architect of the Pearl Harbor attack, who warned that Japan could: “Run wild for six months… but I have no confidence after that.” It was sober professional judgment shared widely in naval circles.
The IJN lived with a deep internal contradiction. It understood with remarkable clarity that Japan could not win a long war against the United States, yet it simultaneously embraced plans that assumed a short, decisive victory would somehow occur. This was not simple irrationality. It was a coexistence of strategic realism and catastrophic optimism, reinforced by culture, doctrine, and institutional pressure.
Knowing a long war was unwinnable, it was clear that realism led not to peace, but to a compressed decision space. Diplomacy required abandoning China which was politically impossible. Waiting meant fuel exhaustion which was strategically fatal. Therefore, war now was preferable to war later. This logic did not say Japan could win a long war. It said Japan must force a short one.
The planning for the Attack on Pearl Harbor captures the paradox perfectly. The plan was realistic: neutralize the U.S. Pacific Fleet early. buy time to seize oil-rich territories, and establish a defensive perimeter too costly to break. The plan was catastrophically optimistic because it hoped the Americans would lose the will to fight, the U.S. would seek to negotiate after early setbacks, and so Japan could dictate terms before U.S. industrial power fully mobilized. Naval planners did not believe Japan could outbuild the U.S. They believed it could outshock it.
War Games
In the years before 1941, the IJN prided itself on war gaming as a mark of scientific modernity. They were conducted at the Naval War College; using detailed maps, counters, and probability tables; and overseen by highly trained staff officers. These war games were treated as tools for refining doctrine, proof of intellectual seriousness, and reinforcement of professional military identity. But they were not neutral experiments. They were embedded in the doctrine of decisive battle thinking.
Nearly all IJN war games began with non-negotiable assumptions: war would be decided by a single climactic encounter, the U.S. forces would advance methodically across the Pacific, and Japan would attrit the enemy and then strike decisively. Because these assumptions were never questioned, war games tested how to win the decisive battle not whether the strategy itself made sense. This meant strategic failure was excluded by design, including one of the most important assumptions: attrition.
To give you an idea, IJN war games consistently assumed elite pilots survived at implausible rates, ignored replacement shortfalls, underplayed maintenance and fatigue and treated fuel and logistics as abstract variables. Attrition was systematically minimized. Why? Because acknowledging attrition meant acknowledging time and time favored the United States. Thus, war games preserved optimism by compressing time out of the model.
The War Games always modeled the success of the decisive battle. It never modeled the war of attrition in which they were engaged.
The Fatal Flaw
What realism failed to penetrate was American political culture. While IJN leaders understood U.S. industry. They underestimated the U.S. public reaction of rage, the resulting unity, and capacity to “turn on a dime” to a war economy. Japan achieved the shock it sought but not the reaction. Instead of weakened resolve, Pearl Harbor produced total mobilization, political unity, and a war effort that erased Japan’s initial advantages within a year. By December 1942, a year after Pearl Harbor, the U.S. was on the offensive having achieved a decisive result at the Battle of Midway, was close to driving the IJA from Guadalcanal, and was turning back the Japanese in New Guinea. Meanwhile, the shipyards and factories were producing ships, planes and pilots at rates that would soon overwhelm the Japanese. At the same time the Japanese merchant fleet was being methodically reduced by unrestricted submarine warfare.
Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive.
Setting and Life
The gospel reading for 5th Sunday in Lent is the account of the raising of Lazarus from the dead (John 11:1-45). In yesterday’s post we placed this reading in the context of the flow of John’s gospel and consistent with John’s use of miracles/signs: they point to Jesus and are given that we might believe (Jn 20:26). In today’s post we discuss the setting of the gospel story and consider a previous statement:“I have come that they might have life and have it to the full” (10:10) Continue reading
On Remembering
The Prophet Isaiah lived in times there were indeed troubled: foreign armies at the walls of the city, kings that had led the people astray from Covenant faithfulness, relying on alliances, warriors and gold to fend off the invaders from nations far larger than Israel. Yet for Isaiah, the vision of God’s majesty was so overwhelming that military and political power faded into insignificance. He constantly called the people back to a reliance on God’s promises and away from vain attempts to find security in human plans and intrigues. Isaiah insisted on the ethical behavior that was required of human beings who wished to live in the presence of such a holy God. Inevitably the people failed and Isaiah then delivered the message of judgment upon the people… but always with a parallel message of hope. It was never too late to turn to God.
It is a pattern present in the opening chapters of Isaiah and some 60-odd chapters later it continues to be the message. In today’s first reading, I find great comfort in one of Isaiah’s messages of hope:
“Thus says the LORD: Lo, I am about to create new heavens and a new earth; The things of the past shall not be remembered or come to mind. Instead, there shall always be rejoicing and happiness in what I create” (Is 65:17-18)
The things of the past: things we’d love to forget, but whose regret lingers – what we’ve done and what we’ve failed to do. Things we have confessed and been forgiven – and yet we remember. Even for we who, however imperfectly have turned to God, Isaiah’s message is that there will come a day when the things of the past shall not be remembered or come to mind. Then in a new and deeper way he can join the Psalm refrain: “I will praise you, Lord, for you have rescued me.” (Ps 30:2) Rescued me from myself.
On that day we will truly be at peace.
Japan and Prussia

When discussing the rise of militarism in Japan’s Meiji Era, it was mentioned in passing that Japan adopted a British model for its Navy and a Prussian model for its Army. Japan’s preference for Prussian/German military models was not accidental or sudden. It grew directly out of choices, experiences, and disappointments made during the late Tokugawa and early Meiji years.
By the late Tokugawa Shogunate period there were groups that were imperial loyalists and wanted to end the rule of the shoguns and reform the nation under the Emperor. The tensions ultimately lead to the Boshin War (1868–1869) which pitted the imperial loyalists (primarily the Satsuma, Choshu, and Tosa domains) against the Tokugawa shogunate and its allied northern domains. The Shogunate forces had taken on French military methods, tactics, and weapons. They failed to save the Tokugawa Shogunat.
The victorious imperial loyalists who formed the Meiji Era drew lessons from their opponent’s defeat: (1) military reform could not be separated from political legitimacy and national unity, (2) the shogun supporters had adopted methods tied to a fallen regime (losers in the Franco-Prussian War). This stigma mattered enormously in Meiji political culture.
What Japan saw in Prussia was a small-to-mid-sized state defeating a great power with victory through universal conscription, a professional general staff, transportation and mobilization planning, and tight civil–military integration. To Meiji leaders, Prussia looked like Japan: late-developing, resource-conscious, and surrounded by potential enemies. Of supreme importance was that Japan needed a land army first, to suppress internal revolts and deter Russia and China.
Prussia offered something France and Britain did not: a theory of the army’s constitutional role. The key ideas were that the army serves the state (in this case, the Emperor); the officer corps embodies loyalty, discipline, and moral authority; and civilian politicians do not micromanage military doctrine. These principles aligned seamlessly with Emperor-centered legitimacy, fear of partisan politics, and the desire to prevent another “shogunate.” The Army would be a servant to the Emperor and therefore the State. Japan did not simply copy Prussia. It chose Prussia because Prussia solved Japan’s Meiji-era problems.
The Meiji Constitution encoded Prussian assumptions with the army and navy answering directly to the Emperor; military ministers required active-duty officers, and the Diet (Parliament) had limited control over defense policy. This arrangement prevented party politics from controlling the military and reflected Prussian constitutional monarchy rather than British parliamentary supremacy.
In the short term, Japan rapidly created a modern, disciplined army that experienced success in the Sino-Japanese War (1894–95) and Russo-Japanese War (1904–05). But along with that success came an environment where the seeds of later insubordination and factionalism were sown.
- The military had weak civilian oversight (the military occupied 4 seats in the cabinet and held a virtual veto over any decisions by civil government),
- Military autonomy was institutionalized by the failure/inability of the civil government to control military operations or hold military leadership responsible (examples include the Mukden Incident in 1931, the Marco Polo Bridge incident in 1937 and the Nomanhan Incident in 1939). The Marco Polo incident was the action that began the 2nd Sino-Japanese War which was the start of the larger Asia-Pacific War, and
- Radical factions within the military had little qualms about assassinating civil leaders, including the Prime Minister, that they felt were obstructing their aims.
Ironically, the very features that appealed to the first generation of Meiji leaders were the root causes that destabilized civilian government in the 1930s and contributed to the start of the Asia-Pacific War.
Image credit: various photographs from Naval Aviation Museum, National World War II Museum, and US Navy Archive.
Lazarus: context
The gospel reading for 5th Sunday in Lent, Lectionary Cycle A, is the account of the raising of Lazarus from the dead (John 11:1-45). The account follows the story of the healing of the man born blind (John 9:1-41). In the commentary on that gospel it was explained that the miracles (called “signs” / semeia) in the gospel according to John point beyond themselves to the divine – not just the divine as a vague power, but to a person. They identify Jesus as the light and life of the world, the bread of life from heaven, and the Logos who, through the semeia/signs, reveals his own glory, which is also the glory of God his Father, since he and the Father are one and since he does the Father’s will and works. These signs are given that we might believe (Jn 20:26). For John, sin is the failure to believe and accept the consequential changes in one’s life. All the characters of John 9 (on-lookers, neighbors, parents, the Pharisees and other religious leaders) are judged in their failure to acknowledge Jesus as Lord and Savior and to subsequently become witnesses to Jesus as the glory of God. Continue reading
A life of on-going conversion
The gospels for this Season of Lent have taken us from the wilderness, to a mountain top, to a water well in the land of Samaria, and this Sunday, we are just outside the city walls of Jerusalem. That’s the geography of the stories. The themes of the gospels speak of temptation, revelation and listening to Jesus, and in the story of the Samaritan woman at the well, a message about conversion in belief that led to a mission of telling others the good news that the Messiah has come. Today’s gospel not only continues the message of conversion, but tells a story of people blind to the truth of Jesus and so remain unconverted. These are all episodes we encounter and re-encounter in our life. From womb to tomb, from the waters of Baptism to the gates of Heaven, we are called to a life of continuous conversion. From being children of the Light to being the Light for others.
That all sounds very inspiring, but pause for a moment and think about how busy we are with things … good, holy activities that in their own way build the kingdom of God. But have we put our own on-going conversion on hold? Do we think about it? That is the thing about Lent. It asks us to slow down and consider that very thing. It is an opportunity for our reflection to be guided by a verse from the first reading when the Lord says to the prophet Samuel, “man sees the appearance but the LORD looks into the heart.” What will the Lord find when He looks into our hearts? Of course, it’s our whole life, our being, our thoughts, and more, but what will He find about the conversion on-going in our lives? How would we compare to our 8th grade selves?
During Lent the Catechumens and Candidates in the OCIA program stand in great relief as an exemplar of conversion. Drawn by the grace of God they all want what we already have – full communion with the Catholic Church. Everyone of the 40+ people in this year’s class has an amazing story of on-going conversion in which they are responding to the grace of God and the prompting of the Holy Spirit. They are certainly an inspiration to the OCIA team and hopefully to you too.
I suspect most of us were baptized as infants, were confirmed while still in grade school, and that maybe that was the last experience of formal Catholic religious education and formation. That is not to say that your faith has not been deepening in the years since, but, you know… life gets busy, gets complicated, and there’s not enough time for all we want to do. It’s overcome by what we have to do.
Today’s gospel speaks to us when it says, “Live as children of light, for light produces every kind of goodness and righteousness and truth.” Are we doing that? Are fully, completely, and wholeheartedly living as children of the light.
The story of conversion in the man born blind is easy to follow. His encounter echoes the very story of Creation itself in Genesis. Jesus takes dirt to create a salve, applies it to the man’s eyes and tells him to wash himself. It is as though the man is passing through the waters of Baptism. His journey is now beginning, marked by grace. Now he can see the physical world and now we trace his spiritual conversion. He describes Jesus successively as: “The man called Jesus” then “A prophet” then “A man from God” and finally, “Lord”, whom he worships. This gradual movement mirrors the journey of faith that Lent invites believers to undertake.
But what about the others in the story? This man, blind from birth, is well known in the community. His parents, his neighbors, and his religious leaders all experience the miracle. Which one of them echoes the realization and moves from “The man called Jesus” to “Lord”, and then worship? The parents and neighbors hem and haw, missing a moment in their lives to encounter the One who is the Light of the World. Meanwhile, the Pharisees move in the opposite direction: they become more certain and more blind. As religious leaders that means they are the blind leading the blind. There is a telling verse in the second reading. St. Paul doesn’t describe this as “in darkness.” He says that they are darkness. They are the ones who have witnessed the Light and choose to remain unconverted.
The parents and neighbors? I hope their son returns to them and once they absorb and process the miracle done for their son, free of fear from the religious leaders, they will experience St. Paul’s admonition: “Awake, O sleeper, and arise from the dead, and Christ will give you light.”
In the gospels of Lent, the Church holds up two stories of conversion. The Samaritan Woman came to well alone, she left her jar behind, and she returned to the town as a witness. This is the shape of Christian conversion: encounter, conversion, and mission. She is sent back into life but sent differently – now sustained by the living water of Christ. The man born blind leaves his blindness behind, and I suspect, returns to his life and gives witness sustained by the Light of Christ, trying to live as St. Paul admonishes us in the second reading: “Live as children of light, for light produces every kind of goodness and righteousness and truth. Try to learn what is pleasing to the Lord.”
We came to this Season of Lent as we are. What will we leave behind? What will we have learned? Will we hesitate, hem and haw? Remain in darkness? Become darkness itself? Or will we let the living water sustain us? Will we take the remaining days before Holy Week to reflect on what it would mean for us to live more fully as a child of the Light? Figure out what it might mean for us to produce what is good, righteous and true? Will we try to learn what is pleasing to the Lord? Will we live a life of ongoing conversion that we live fully, becoming the Light of Christ to a world in darkness.
Image credit: Healing of the Man Born Blind, El Greco, 1567, Public Domain
National Pi Day
Today, March 14th, is the annual celebration of the mathematical constant π (pi). Pi Day is observed on March 14 (3/14 in the month/day format) since 3, 1, and 4 are the first three significant digits of π. And it is not just because some mathematicians got together and said so, on March 12, 2009, the U.S. House of Representatives passed a non-binding resolution (111 H. Res. 224), recognizing March 14th as National Pi Day. So, its official… in a non-binding kind of way. Continue reading
Decision: Faith or Disbelief
This weekend we celebrate the 4th Sunday in Lent, the encounter of Jesus and the man born blind. In yesterday’s post we completed our inspection of the various interrogations. Today, we arrive at the “fish or cut bait” moment. The authorities drive the man away (v.34), then Jesus finds the man and asks: “Do you believe in the Son of Man?” Continue reading
Commanding Love
The scribe’s question in our gospel from St. Mark about the greatest commandment was not posed “to test” Jesus as is done in Matthew’s and Luke’s gospels. The question is, in fact, a familiar one from Jewish tradition: “Is there a way of summarizing the commandments?” Jesus gave a traditional answer. The first part is from Deuteronomy 6:4-5 (Shemaʿ ), but combined with another part from Leviticus 19:18.
What is interesting is that only Mark quotes v.4 from the traditional Shema: “Hear, O Israel, the Lord our God: the Lord is one.” The traditional response is the imperative command: “Hear.” It is a present tense imperative, which implies continuous or repeated action: “Keep on listening!” “Continue to hear!” This command to listen is heard frequently in Mark, e.g., in the parable of the sower (4:3) and at the Transfiguration: “This is my Son, the Beloved; listen to him” (9:7). Perhaps the “first command of all” is: “Listen!”
What follows this initial command are the consequences of truly listening and hearing as indicated by the shift to a future tense: “You shall love…”; a thing that cannot be commanded and still remain true.
Brian Stoffergen offers an insight on love and its command. He writes: “Could you imagine a young couple on their first date? The woman thinks to herself, ‘I really like this guy. He’s so handsome. He’s so charming. I wouldn’t mind spending the rest of my life with him. What can I do to get him to love me?’ Then you hear the woman say in a stern voice: ‘I command you to love me. You will marry me. We will live happily ever after.’ Would a marriage like that work? Can such love be commanded?”
Of course, one question to ask is whether that is the kind of love Jesus is talking about?
The underlying word for the verb “to love” is agano. It implies action rather than emotion. No command can change one’s heart, soul, mind, and strength. Rules might make us act more lovingly towards other people but not “with all your heart, with all your soul, with all your mind, and with all your strength.” But then again there is one other time agano is used in Mark’s gospel.
In the story of the rich young man who comes to Jesus asking him what he must do to inherit the kingdom of God (10:17-22), we read: “Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to [the] poor and you will have treasure in heaven; then come, follow me.” Jesus’ love for the man was evident in the action recommended. Jesus’ response was not a Hallmark card moment, but a response for the good of the other. Jesus commands us to love our enemies (in Matthew 5:44). Our response might well be all action accompanied by feelings not commonly described as “love.” So, maybe there is a way that love can be commanded.
In any case, I think there is perhaps a prelude to the greatest commandments: Listen! In the case of the Word of God – first listen, then do it. One day your heart, soul, mind and strength will catch up.
Image credit: If you want to be perfect (Christ and the rich young man), A.N. Mironov 2010, Wikimedia, CC BY-SA 4.0