November 5, 2007
Jesuit Saints
In a curious bit of historic irony today is not only the day of the Gunpowder Plot, but the day that those who were falsely accused of instigating it celebrate their illustrious dead.
This link will take you to a site that has brief biographies of Jesuit Saints and this one covers Jesuits Blesseds. Both have a great deal of information delivered concisely.
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October 6, 2007
The Dark Night of Blessed Mother Teresa
as explicated by St. John of the Cross:
from Dark Night of the Soul I:11:11-12
St. John of the Cross11. Finally, insofar as these person are purged of their sensory affections and appetites, they obtain freedom of spirit in which they acquire the twelve fruits of the Holy Spirit.
They are also wondrously liberated from the hand of their enemies, the devil, the world, and the flesh. For when the sensory delight delight and gratification regarding things is quenched, neither the devil, nor the world, nor sensuality has arms or power against the spirit.
12. These aridities, then, make people walk with purity in the love of God. No longer are they moved to act by the delight and satisfaction they find in a work, as perhaps they were when the derived this from their deeds, but by the desire of pleasing God. They are neither presumptuous nor self-satisfied, as was their custom int he time of their prosperity, but fearful and disquieted about themselves and lacking in any self-satisfaction. This is the holy fear that preserves and gives increase to the virtues.
I am not original in claiming that the dark night had for Blessed Mother Teresa a protective effect, an effect all the more necessary in a world where the entire world is at your doorstep and scrutinizing every action.
This deep and unsatisfied longing for God's presence has the unique attribute of taking away from her the many temptations that come as a result of success in the world. Satan's most effective ploy in dealing with someone like Mother Teresa would be to have them change their focus from serving and saving souls to better the lives of people. These two sound like hand in glove; however, they are as different in focus as a microscope and a telescope.
What if Mother Teresa, not wandering in a dark night of spirit had started to pay more attention to things that mattered, but were no the One Thing. What if she suddenly started to say to herself, "With a few dollars more, I could build a house for twenty more people." What is the focus of her effort became the betterment of lives through better buildings, more technology, what have you, rather than helping people to get what they needed to live a life and leave a life with dignity. No matter how holy the motive, when the focus slips from, "For God and God alone, a gift of His people," to "Look what we can do if we only try," Satan has won.
But the dark night has a paradoxical effect. The longing for and the apparent absence of God in a life, increases the focus on serving Him. It cocoons the person away from some of the yammerings of the world and helps them to see life as it should be seen.
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March 15, 2007
A Martyr for the Truth
For later consideration--Franz Jagerstätter.
Quotation: I can say from my own experience how painful life often is when one lives as a halfway Christian; it is more like vegetating than living.
Glimpses of life:
When the Nazis arrived, not only did he refuse collaboration with their evil intentions, he even rejected benefits from the regime in areas that had nothing to do with its racial hatreds or pagan warmongering. It must have hurt for a poor father of three to turn down the money to which he was entitled through a Nazi family assistance program. But that is what he did. And the farmer paid the price of discipleship when — after a storm destroyed crops — he would not take the emergency aid offered by the government.
A Father Jochmann was the prison chaplain in Berlin and spent some time with Jägerstätter that day. He reports that the prisoner was calm and uncomplaining. He refused any religious material, even a New Testament, because, he said, "I am completely bound in inner union with the Lord, and any reading would only interrupt my communication with my God."
This is a man to look to for inspiration and courage!
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December 14, 2006
The World and God's Love
from Sayings of Light and Love
St. John of the CrossThe Lord has always revealed to mortals the treasures of his wisdom and his spirit, but now that the face of evil bares itself more and more, so does the Lord bare his treasures more.
On the community of believers:
Source as noted above
7. The virtuous soul that is alone and without a master is like a lone burning coal; it will grow colder rather than hotter.
8. Those who fall alone remain alone in their fall, and they value their soul little since they entrust it to themselves alone.
9. If you do not fear falling alone, do you presume that you will rise up alone? Consider how much more can be accomplished by two together than by one alone.
Although originally written for cloistered nuns, I think the truth of these statements resonates for every Catholic.
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November 26, 2006
What We Owe God, and Why
From Fr. Luis of Granada:
from The Sinner's Guide
Fr. Luis of GranadaThe design of this book being to win men to virtue, we shall begin by showing our obligation to practice virtue because of the duty we owe to God. God being essentially goodness and beauty, there is nothing more pleasing to Him than virtue, nothing He more earnestly requires. Let us first seriously consider upon what grounds God demands this tribute from us.
But as these are innumerable, we shall only treat of the six principal motives which claim for God all that man is or all that man can do. The first; the greatest, and the most inexplicable is the very essence of God, embracing His infinite majesty, goodness, mercy, justice, wisdom, omnipotence, excellence, beauty, fidelity, immutability, sweetness, truth, beatitude, and all the inexhaustible riches and perfections which are contained in the Divine Being.
This quotation came to me today in a time of struggling to focus, and it made sense for the day, this being Christ the King.
It's an odd thing but the through and through American Baptist Church always seemed to me to have a better sense of what this feast is about than does most of the Catholic Church. Baptists seem to understand the concept of absolute sovereignty with noblesse oblige. Protestants in general tend, if anything, to overemphasize the concept of sovereignty, neglecting the fact that we always have the right to reject His rule, possibly for eternity. Nevertheless, if there's anything a Calvinist knows and responds to it is the sovereignty of God. Catholics, oddly considering all their ritual, seem to be a more casual people God may be sovereign, but that doesn't really mean much of anything. We are more on the terms of the importunate widow--and as a general thing, that's probably a good thing because it is a closer and more reasonable approach to the God who loves us. But it is also good to have a day to remind us of His Kingship and what that means for us.
So I'm grateful today for Luis of Granada and his reminder that we should not sin firstly because it offends justice, the justice of the God he goes on to describe. Now, why in the world would we even consider such an offense?
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November 5, 2006
On Spiritual Gluttony
Being a Carmelite can be difficult. Heck, let's face it, it is difficult. The dedication to a life of prayer is all well and good, but it is ethereal and a matter of grace overcoming the tendency one might have to seek more sensible satisfaction.
from Dark Night of the Soul Book 1 Chapter 6
St. John of the Cross[On Spiritual Gluttony]
2. Such individuals are unreasonable and most imperfect. They subordinate submissiveness and obedience (which is a penance of reason and discretion, and consequently a sacrifice more pleasing and acceptable to God) to corporeal penance. But corporeal penance without obedience is no more than a penance of beasts. And like beasts, they are motivated in these penances by an appetite for the pleasure they find in them. Since all extremes are vicious and since by such behavior these persons are doing their own will, they grow in vice rather than in virtue. For through this conduct they at least become spiritually gluttonous and proud, since they do not tread the path of obedience. The devil, increasing the delights and appetites of these beginners and thereby stirring up this gluttony in them, so impels many of them that when they are unable to avoid obedience they either add to, change, or modify what was commanded. Any obedience in this matter is distasteful to them. Some reach such a point that the mere obligation of obedience to perform their spiritual exercises makes them lose all desire and devotion. Their only yearning and satisfaction is to do what they feel inclined to do, whereas it would be better in all likelihood for them not to do this at all.
3. Some are very insistent that their spiritual director allow them to do what they themselves want to do, and finally almost force the permission from him. And if they do not get what they want, they become sad and go about like testy children. They are under the impression that they do not serve God when they are not allowed to do what they want. Since they take gratification and their own will as their support and their god, they become sad, weak, and discouraged when their director takes these from them and desires that they do God's will. They think that gratifying and satisfying themselves is serving and satisfying God. . . .
6. They have the same defect in their prayer, for they think the whole matter of prayer consists in looking for sensory satisfaction and devotion. They strive to procure this by their own efforts, and tire and weary their heads and their faculties. When they do not get this sensible comfort, they become very disconsolate and think they have done nothing. Because of their aim they lose true devotion and spirit, which lie in distrust of self and in humble and patient perseverance so as to please God. Once they do not find delight in prayer, or in any other spiritual exercise, they feel extreme reluctance and repugnance in returning to it and sometimes even give it up. For after all, as was mentioned,1 they are like children who are prompted to act not by reason but by pleasure. All their time is spent looking for satisfaction and spiritual consolation; they can never read enough spiritual books, and one minute they are meditating on one subject and the next on another, always hunting for some gratification in the things of God. God very rightly and discreetly and lovingly denies this satisfaction to these beginners. If he did not, they would fall into innumerable evils because of their spiritual gluttony and craving for sweetness. This is why it is important for these beginners to enter the dark night and be purged of this childishness.2
Perhaps everyone longs for some surety of the effectiveness of communication; looks for some sign that the message has been received and acknowledged; looks for some hint that love sent out is returned.
In the matter of prayer, such longings are not to be trusted. In fact, in the matter of prayer, such longings are a temptation away from prayer. If one enters prayer with the notion that one needs to "get something out of it," one will fail every time because there will come a time when nothing sensible does come out of it.
But there are several reasons why this attitude is wrong. If someone were invited to a friend's house for a quiet cup of tea (coffee) and a sit out on the back porch watching the world go by, most would not immediately ask, "What will I get out of it?" This simply isn't the way most people look at friendship. Time is spent because it is profitable, in ways untold, to spend the time. If one's fiancé said, "Let's go for a walk" most people would not ask, "What can I expect from it? Will I know that you love me more by the end of it?" Why then, when it comes to prayer, are expectations so different? In prayer, one is invited to spend time with the Bridegroom of the Soul, the closest, most intimate friend anyone will ever have. But the attitude many, if not most, strike is, "Show me how this will be good for me."
Or think of the matter in another way. When one has been spending a great deal of time in physical training, one doesn't enter the weight room with the expectation that there will be any sensible difference by the time one leaves. In fact, if one is wise, one doesn't really desire any sensible difference because the difference one is more likely than not to sense will be pain. So with prayer, the constant practice of which is remotely analogous to weight-training, one does it to maintain one's grace-won place in the Kingdom, not to "be promoted" to Sainthood. The purpose of prayer is not to earn a place at the right hand of God, but to remain in the place that God's grace has fashioned for one. That, in itself, is the life of heroic sanctity--to advance in holiness, to advance in being what God would have one be, to weed out all imperfection from life and to move as God would have one move. These are achieved not through the sensible satisfactions of prayer, but through simple and humble obedience, humility, and gratitude. One advances not by advancing, but by remaining precisely where God would have one be and not questioning one's station but accepting the will of God in the matter of one's place in the kingdom.
Spiritual Gluttony, the desire to sniff out the sensible consolations of prayer and focus on them, stands in the way of accepting God's will. It amounts to saying, "So long as you do what I like, I shall visit. But as soon as you stop paying out the wealth of your generosity, I shall seek other venues for satisfaction." The desire for sensation overpowers the desire to serve and to be with Our Lord to the detriment of each person who succumbs and of all the people that surround them. Prayer is not about sensible consolation, but about obedience, humility, gratitude, and joy in the presence of an intimate friend.
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November 1, 2006
All Saints
Today is a day to remember, praise, and thank the Saints for their everyday (if that is a possibility in Heaven) work for us.
In my Academy speech, I would like to thank:
(1)The Blessed Virgin Mary for teaching me humility in so many different ways and for being the constant stumbling block to my reforming protestant mind.
(2) St. Therese of Lisieux, whose constant efforts on my part have availed so little so far, but in whose prayers I have every confidence, and whose desire to work good on Earth makes me desire to see her prayers come to fruition.
(3) St. Patrick, who nearly single-handedly established the system that preserved much of antiquity for western minds and eyes.
(4) St. Teresa of Avila, constant intercessor and close friend, a person I would be honored to call Mother--practical, kind, and above all joyful.
(5) St. John of the Cross, joyful, humble, and a constant inspiration to one so lost.
(6) St. Teresa Benedicta of the Cross--humbling the intellect and the person to serve those dying while dying herself.
(7) St. Augustine, who better articulated the mind of most men of my acquaintance, and certainly to some extent my own than any other Saint. He gives me hope that salvation may be attained through grace and perserverance.
(8) St Catherine of Siena--courageous, truthful, crusader who had the gumption and the determination to set the Pope back on the right track, who also served the poor and the ill where she lived.
(9) St Katherine Ann Drexel--friend of the friendless, constant companion of those who had no champion, a true American example of holiness.
(10) St. Elizabeth Ann Seton--whose dedication to children and to their education helps us to focus on what is important here and now, the nurturing and care of our little ones that they may raise up a new generation better than our own.
Naturally, these are idiosyncratic and only a bare start. But thank goodness for this day to honor all of the Saints who have gone before us and who go before God for us, praying constantly and working good on Earth through their prayers.
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October 29, 2006
How to Study
Via Sirus a translation by Brother Kenney of a letter of St. Thomas Aquinas to Brother John on how to study.
One point that keeps surfacing for me, and one that is so very difficult to gauge:
Do not spend time on things beyond your grasp.
How do you know if it is beyond your grasp until you've tried to grasp it, and by then you've already spent so much time on it that it seems a shame to give it up.
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October 18, 2006
A Beautiful Prayer
For whatever reason, I was attracted to this Middle English version of The Cloud of Unknowing and found therein a really beautiful prayer for all those who seek to live the will of God.
Goostly freende in God, I preie thee and I beseche thee that thou wilt have a besi [earnest] beholding to the cours and the maner of thi cleeping [calling]. And thank God hertely, so that thou maist thorow [through] help of His grace stonde stifly agens alle the sotil assailinges of thi bodily and goostly enemyes, and winne to the coroun [crown] of liif that evermore lasteth.
Amen.
I don't know why I find it so moving, except to think--in the communion of the Saints, I am blessed by the prayer of a person who so long ago wrote these words and who lives now in this world through them even as he pleads before the throne of God for all those who read them. One of the great mysteries revealed by God and constantly spoken of by the Church stands open to me here in a way that it does not when I read some other things. Odd--but perhaps it is the touch of that which is almost foreign, but still remains within the grasp of those who wish to understand it. The language is not my language and yet, it is close enough to know and alien enough to suggest another time, another world, another way of being.
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October 17, 2006
More Middle English
Just a sampling from the relatively easy to read Stanzaic Life of Katherine:
Incipit vita sancte Katerine virginis.He that made bothe sunne and mone
In hevene and erthe for to schyne,
Brynge us to Hevene with Hym to wone
And schylde us from helle pyne!
Lystnys and I schal yow telle
The lyf of an holy virgyne
That trewely Jhesu lovede wel -
Here name was callyd Katerine.I undyrstonde, it betydde soo:
In Grece ther was an emperour;
He was kyng of landes moo,
Of casteles grete and many a tour.
The ryche men of that land
They servyd hym with mekyl honour.
Maxenceus was his name hotand,
A man he was ful sterne and stour.
The actual text which can be reached through the site referenced below has glosses on the difficult words to get you started.
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March 16, 2006
Fear of the Lord
The fear of the LORD is the beginning of wisdom,
and the knowledge of the Holy One is insight.
Proverbs 9:10
from The Office of Readings: Thursday Second Week of Lent
from A Treatise on the Psalms,St. Hilary, BishopWe must begin by crying out for wisdom. . . . Then, we must understand the fear of the Lord.
"Fear" is not to be taken in the sense that common usage gives it. Fear in this ordinary sense is the trepidation our weak humanity feels when it is afraid of suffering something it does not want to happen. We are afraid, or are made afraid, because of a guilty conscience, the rights of someone more powerful, an attack from one who is stronger, sickness, encounters a wild beast, suffering evil in any form. This kind of fear is not taught: it happens because we are weak. We do not have to learn what we should fear: objects of fear bring their own terror with them.
But of the fear of the Lord this is what is written: Come, my children, listen to me, I shall teach you the fear of the Lord. The fear of the Lord has then to be learned because it can be taught. It does not lie in terror, but in something that can be taught. It does not arise from the fearfulness of our nature; it has to be acquired by obedience to the commandments, by holiness of life and by knowledge of truth.
For us the fear of God consists wholly in love, and perfect love of God brings our fear of him to its perfection.
The fear of the Lord is an acquired "skill," one necessary to wisdom, that does not spring from the primordial fear that accompanies us as guardian and protector (although often it gets out of hand and becomes tyrant). Couple that with the fact that this fear is learned and the fear takes on a new name: awe.
In today's world, many seem to have lost the sense of awe. Nothing seems to inspire people to the same heights that have been recorded in the past. We build taller buildings, we launch more ambitious projects, we see more majestic things, and there is a collective sigh and yawn. We are the children of the age of Ecclesiastes--we've seen it all and it is all futile and boring.
St. Hilary points out that to acquire fear of the Lord, at least three characteristics must be present in the life of a person: obedience, holiness, and truth. Awe cannot be present if any one of these is lacking. The order might be stated somewhat differently--a person must know the truth (of God and His commandments) and be humbly obedient to it as a prelude to holiness of life. Truth and knowledge are not the only requisites of a holy life, they are merely the start; but they are a powerful, meaningful start. These begin the "fear" of the Lord, which is perfected in the love that grows from them.
The dailiness of the day, the horrifying ennui of the movement from day to day, is broken by awe. A moment of sitting in the presence of God and recognizing Him who is and I who am not is sufficient for anyone to be revitalized, to regain a sense of awe and wonder at the magnificence of God. Without this necessary action even "billions upon billion of stars," are mere glowing balls of gas in the night sky.
If you look at young children, they have not yet forgotten awe. You see it in their faces as they look at each new thing. You see it in their behavior as they begin to react to these. Gradually, we train children out of this awe--we introduce them to the "real world," and work very hard to remove the stars from their eyes--not usually deliberately, but nonetheless effectively. I remember not so long ago when Sam would ask us what it was like before he was born. "What was it like when I wasn't born, when I was up in heaven with the angels and God?" He would ask this as though he had some memory of being in Heaven--it was magnificent, a breath of awe. Those questions come less frequently now, though we have done nothing consciously to remove them; nevertheless, our lack of response, of even being able to understand the question causes these questions to vanish, this memory of his to fade.
World-weariness, weltschmerz, is the dangerous offspring of a life not lived in holiness, obedience, and truth. One does not see this in the lives of the Saints. Rather one remarks in their every movement and every word a sense of profound joy, of profound peace. This is the proper offspring of love of God inspired by fear of the Lord. And this love of God brings the fear of the Lord to perfection.
O Lord,
This Lent,
teach me to fear you
as the prelude to proper love.
Set my feet in the paths of
truth, obedience, and holiness
that I may spread the light of your peace and joy
and be your humble servant here on Earth.
Amen.
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March 3, 2006
A Lenten Pause
A hard, joyful word from St. Josemaria Escriva:
from The Way
17 Don't succumb to that disease of character whose symptoms are insonstancy in everything, thoughtlessness in action and speech, scatter-brained ideas: superficiality, in short.
Mark this well: unless you react i time--not tomorrow: "Now!"--that superficiality which each day leads you to form those empty plans (plans 'so full of emptiness') will make of your life a dead and useless puppet.
We can be pushed to and fro by the winds of self and slavish devotion to our own awkward notions of things. As our notions change, so to do our whims, our directions, our motivations, our path of life. Ultimately we do as Dante says of Dame Fortune: "Her changes change her changes endlessly." We become mere avatars of change, waffling, uncertain, and unhappy.
The discipline of Lent is the beginning of a discipline of life that can help us to alter those circumstances. We can choose not to succumb to whatever wind passes our way. We can choose to adhere closely to the truth and not be driven forward on an endless journey seeking our own ends. Simple, humble obedience and a constant recourse to the Lord in prayer and our lives become something other than what they were. We move on toward life. Or we cleave to our own ends and wind up with a life that is truly as meaningless as the postmodernists would tell you it is. The choice rests with each one of us because God's grace alone is sufficient.
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January 25, 2006
A Timely Continuation
from Listen to the Silence: A Retreat with Père Jacques
Tr/Ed Francis J. MurphyWhatever brings us to this point [obedience[ be it a superior or a sorrow, a sickness or a job, it is alway God who comes and speaks to us. When we embrace obedience, we embrace God. When we obey with a smile, we smile at God and welcome him joyfully into our home. To dream of profound prayer, like that of the saints, while withholding the obedience of the saints, is a contradiction.
It's remarkably simple. We cannot pray like saints if we do not live like saints. Or more simply stated, one cannot be a saint without being a saint. Period. One can't hope for deep, profound, unitive prayer while one is chasing every idle pleasure that passes by. Every licit pleasure is not necessarily something to be pursued or obtained. Licit pleasures should be used as a means to the end, which is God. A hike in the mountains should have as its end, a closer walk with God. A cruise in the Caribbean should have as its destination close communication with God. There may be any number of intermediate "ends," for example strengthening and revivifying the relationship one has with one's spouse; however, this in intself becomes a further means to closeness with God. All service, all leisure, all joy, and all sorrow should lead inevitably to the All in All. And one of the ways this happens is when we humbly obey.
What this leads me to is to ask myself, where am I lacking in obedience? Where do I fail God? He alone knows how many ways I fail in obedience, and in my prayer, if He is willing, He will show them to me one by one. Disobedience isn't always obvious. I have many clever ploys to protect myself and my habits from change. But if I wish to live in God, I must ask Him to reveal to me all these places where I fail in obedience.
Obedience is a critical means to the most important of Ends. What we start in obedience ends in growing love.
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January 24, 2006
I Love Sobering Thoughts
So here's another. Sobering and at the same time uplifting and joyful.
Listen to the Silence: A Retreat with Père Jacques
TR/Ed Francis J. MurphyWe follow the opposite path. Christ started out from contemplation to come to the perfection of obedience. We must start out from the perfection of obedience to arrive at contemplation. This is the reverse route we must follow. In the depths of our being our prayer is worth what our obedience is worth. Our embrace of God will be in accordance with our embrace of his will.
This follows from the discussion of the other day. If God is simple and uniate, His will is not separable from Himself. We cannot find a way to God without embracing all of God. This includes his will. Thus, the measure of our prayer and embrace of God is the obedience and humility we show in following His will completely.
This said, there is always some difficulty knowing exactly what His will is for us because we see now "as in a glass darkly." We certainly know the outlines of His will for us, and we can discern the "danger areas," the arenas of temptation. Sometimes it is difficult to know whether God wants us to do this one thing or this equally worthy other thing. Obedience consists of praying it through, seeking the counsel of a wise spiritual director, and listening with all our might before one makes a choice. When one does this, one has done everything within one's power to discern the proper end. God will either direct us, or, as I often think the case, leave us to choose, desiring both ends and giving us the delight of choosing the end that most suits us.
Obedience is so important that St. Teresa of Avila advised the sisters in her foundations to follow instructions they knew to be "wrong" (I assume this meant interior knowledge of their impropriety) so long as they were not sinful. For example, if a spiritual director told you to do something you were not inclined to do and that you knew was not something you should do (speaking only prudentially)--it would better to do it anyway and demonstrate obedience to those God has put in authority over you AND at the same time to show humility and meekness in your approach to God. St. Teresa pointed out that if God wanted the circumstances to change, he would cause the director's mind to change, or would replace the director with one who better understood the circumstances.
This is radical obedience--the perfection of obedience that is demanded from those who would embrace God's will. What does this mean in practice? Well, let's take a simple, but controversial example. Let us say you go to a parish where the Priest, in contradiction to one understanding of the rubrics tells the congregation to hold hands during the Our Father. Our immediate obedience is owed to the most immediate director. St. Teresa did not contradict her own director because her Bishop or the prior general said she could do otherwise. Perfect obedience would require that we obey the immediate authority.
Fortunately, I have almost never heard a Priest tell everyone to join hands, even if he does so as example on the altar. This isn't usually an issue. But it is a test of your willingness to be obedient. We understand it to be technically wrong, but we are told to do it anyway.
The measure of our prayer is the obedience we show to those whom God has placed in legitimate authority over us. This is scary and very, very difficult. But it is also liberating. If I know that it is not sinful, even if it seems wrong to me, I do better to follow the instruction than to follow my own lead. It is a training ground for humility, patience, meekness, and obedience and it is a very direct way of saying "I love you," to God.
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November 1, 2005
To All the Saints. . .
From Julie D. at Happy Catholic:
Jean at Catholic Fire is expressing gratitude to her favorite saints for their help on the way by listing them with a few of the traits she admires most. Great idea!
Julie shares her list, and I shall share mine. I'm certain that much of it will surprise no one--but there may be a few surprises.
St Augustine--his real and arduous struggle against the sins of the flesh and his ecstatic love of God.
St. Benedict--level-headedness and clarity, as well as charity in the development of the rule for relilgious life.
St. Catherine of Siena--her determination, her courage, her hard work
Dorothy Day--her sheer grit and determination, her love for the poor, her humility
St. Frances de Sales--his brilliant writing, his pastoral personality
St. Ignatius of Loyola--his missionary zeal, his solid teaching and training in prayer
St. John of the Cross--his poetry, his gentleness, his humor, and his solid, clear teaching.
St. Katherine Drexel--her love for the poor and underprivileged, her life of total self-giving
The Martyrs of Compeigne--their faithful, true and abiding witness to the truth, their prayer for their country, their intercession in bringing about the end of the reign of terror
St. Maximilian Kolbe--his imitation of Christ, his example of love
St. (Blessed?) Nils Stensen--his perfect combination of pastoral ministry as bishop and profound exploration of science. (We have him to thank for the principle of superposition, the principle of original horizontality, his Prodromus--all of which paved the way for the scientific pursuit of paleontology; and Steno's law, or the first law of crystolography [the angles between corresponding faces of a crystal remain constant and characteristic.
St. Paul--his intellect, his will, and his sheer vision and power and his ability to make some of the most complex things simple (and some of the simplest things complex).
St. Teresa of Avila--her down-to-earth humor, her practicality, her rich spirituality.
St. Teresa Benedicta of the Cross--her love for her people, her intellect, and her passion.
St. Teresa Margaret Redi--Her pure and simple love of God, her self-sacrificing service
St. Teresa of the Andes--her pure and abiding love and drive toward God
Blessed Mother Teresa of Calcutta--her joy, her simplicity, her example of service
St. Therese of Lisieux--her strength, her simplicity, her deep love
St. Thomas More--his integrity, his consistency, his nobility, his love of wife and family
My, what a lot of Teresas and derivitives!
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From St. Ephrem the Syrian
A friend sent this to me and it really spoke, so I share it.
Prayer of St. Ephrem the Syrian
Who will not lament for me, who have renounced the eternal kingdom for the sake of meager pleasures, ignoring the eternal fire?
Having surrendered myself to the passions, I have destroyed the integrity of my soul and become like the unreasoning beasts.At one time I found myself rich with gifts, but now I have come to love the poverty of the passions. I have become a stranger to the virtues and departed for the distant land of corruption. I am half dead; I have only a tiny remnant of life in me.
Because I am this way by mine own free choice, I cannot even raise mine eyes to the kindhearted Lord.
Lament, O blessed and righteous ones, for me who am caught in the embrace of passions and sin.
Lament, O ascetics, for me who am a glutton and voluptuary.
Lament, O merciful and condescending ones, for me who am hardhearted and cause much grief.
Lament, O God-pleasers, for me who strives to please men (and women).
Lament, O you who have attained meekness, for me who am irritable and wrathful.
Lament, O humble ones, for me who am pompous and arrogant.
Lament, O you who have attained the nonacquisitiveness of the apostles, for me who, burdened by my love for possessions, cling to material things.
Lament, O you who have loved lamentation and hated laughter, for me who have loved laughter and hated lamentation.
Lament, you who contemplate the judgement that will come after death, for me who affirms that I remember the judgement but act to the contrary.
Pray, O saints of God, for my soul which is convulsed by all manner of passions. Inasmuch as you are able, help me, O saints of God.
For I know that if you beseech God, the Lover of mankind, all will be granted to you from the sea of His kindness. And, like our man-befriending God, so also when I, a sinner, beseech you, do not despise my supplication; for I have not the boldness to pray to Him myself because of the multitude of my sins.
Your role is is, O saints, to intercede for sinners; God's role it is to have mercy on those who despair.
O saints of God, pray to the King on behalf of the prisoner. Pray to the Pastor on behalf of the sheep. Pray to Life on behalf of the corpse, that He might lend His hand to aid me and strengthen my humble soul in its feebleness.
So appropriate for All Saints Day.
Note that even as we implore their lamentation, we encourage their joy because, "There is as much joy in heaven over the return of one sinner. . ."
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A Resource for Inspiration
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Rejoicing in the Lord Here and Now
We are always and everywhere to rejoice in the Lord. That means starting here and now and moving on into eternity. What better time to take the Lord up on His offer of blessings and eternal life? Of rejoicing now to echo in eternity, St. Augustine has this to say:
Excerpt from a Sermon of St. Augustine
Let joy in the Lord win and go on winning, until people take no more joy in the world. Let joy in the Lord always go on growing, and joy in the world always go on shrinking until it is reduced to nothing. I do not mean that we should not rejoice as long as we are in this world, but that even while we do find ourselves in this world, we should already be rejoicing in the Lord.
Someone may argue, “I am in the world; so obviously, if I rejoice, I rejoice where I am�. What of it? Because you are in the world, does it mean that you are not in the Lord? Listen to the same Apostle in the Acts of the Apostles, speaking to the Athenians, and saying about God and about the Lord, our Creator, In him we live, and move, and are. Since he is everywhere, there is nowhere that he is not. Is it not precisely this that he is emphasising to encourage us? The Lord is very near; do not be anxious about anything.
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June 20, 2005
Medieval Hagiography
One of the things that has always disturbed me about St. Francis of Assisi are the excesses of miracles and wildly improbable stories that have cropped up around him. Insufficient are the stigmata themselves, we have the scent of the blood attracting all of the animals from near and far, and so forth.
Yesterday, while reading Paul Sabatier's (1894) biography The Road to Assisi, a thought occurred to me. Sabatier was a student of Renan, a German theologican who absolutely disregarded ANY stories of miraculous occurrence asserting that nothing that occurred did so outside the explanations available to modern science. Sabatier wisely took the best of the historo-critical method, but left this assumption behind. (Sabatier's is considered the first modern biography of St. Francis of Assisi.)
In the introduction by Jon Sweeney, this passage piqued my interest:
from The Road to Assisi, "Introduction"
Jon M. SweeneySince minutes after Francis's death--when the canonization process began in earnest and Assisi was quickly established as one of the most important places for tourims and pilgrimage in all of Crhistendom--until the late nineteenth century, the life of Francis was clouded in myth. The Golden Legend, a popular late medieval collection of tales from the lives of the siants, for instance, records this about Francis: "The saint would not handle lanterns and lamps because he did not want to dim their brightness with his hands." Also: "A locust that nested in a fig tree next to his cell used to sing at all hours, until the man of God extended his hand and said: 'My sister locust, come here to me!' Obediently, the locust came up and rested on his hand. 'My sister locust, sing! Sing, and praise your Lord!' The locust began to sing and did not hop away until the saint gave permission.
It was the first of these vignettes that knocked me upside the head with what should have been obvious all along. Even if the story is not literally true (and this is one of those I tend to doubt), the truth of it, as the truth of all fiction, lies deeper and stretches broader than a mere recounting of fact. What we hear in a tale of this sort may not be what physically happened, but it was what people saw and felt in the saint they had been near. Perhaps one person said something like, "He shone brighter than any fire at night, any lantern, any candle," a metaphorical statement that cannot be challenged because it speaks from the heart of the speaker. In time, this story entered the legend as literal truth. Now, understand that I am not saying that should God have decided it to be so the story CANNOT be the literal truth. Rather, I am saying that it NEED not be the literal truth, and yet it still expresses a deeper, fundamental metaphysical truth about the Saint.
The trouble then becomes how to separate those things which are metaphysical, metaphorical truths, from those that are factual, material--an exercise left for biographers and other interested partisans. For my own practice, I must learn to read the truth within the literal statement, accepting what is said for what it means and not concentrate on the improbabilities of the tales. Did Francis command the locust to sing and did it obey, resting on him until he gave it leave? Does it matter? What the story tells me is that Francis was a pool of serenity, of peace, of God's own Shalom to all who encountered him, human and otherwise. It does not matter whether the locust sang for Francis, what matters is that the person who related the tale or saw the vision related a truth, the locust would have sung for Francis, so full of God's love and peace for all of creation was he.
Again, I don't seek to refute the validity of the good things Francis might have done. Rather, I seek to break through the wall of skepticism that has long kept me at arm's length from this Saint. Others must read as they are led, but I must read in this way to find the man who followed God and to learn from him what he knew of God's ways.
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May 17, 2005
How to Regard Sin
from A Path Through the Desert
Anselm GrümAntony talks very soberly about sin and about the tempation that accompanies us throughout our life. He is not fightened by it. He holds it out to God. He does not keep circling around his guilt, but instead gazes on God's love. He does not condemn himself. His sin, rather, becomes an occasion for him to direct his gaze to God. He knows himself to be loved unconditionally by God. But he also knows that the experience of love is not something he can clutch to himself for in the very next moment he will again be confronted by his emptiness and his remoteness from God.
I don't know that I have ever thought about sin as an occasion for intimacy with God. Certainly when I become aware of God, I ask forgiveness, both personally and in the sacrament of confession. However, because of the way I was brought up there is nothing particularly joyful about this. One admits one's guilt before the authority and hopes to get off with a light sentence.
My image of God is colored by my image of justice and of mercy here on Earth. Thus justice and mercy are not something I actively seek out. However, I am wrong in this estimation. Justice and mercy are not human but divine and their only true image comes from the God who loves us. When we sin Our Father calls us back home to wash us off--not to lecture us with stern lectures, not to knock us around, not to berate us or even to stare at us with sad, soulful eyes. Rather, very matter-of-factly he takes us into His arms and into His and cleans us off. He loves us, unconditionally.
So, in fact, sin is an opportunity to turn and look God in the face, to say to Him, "It is ever thus when I am left to myself, please help me." It is a time to experience God's all-encompassing love. We must face the reality of Paul's question, "What then should we sin the more that God's grace may abound?" And, of course, the answer is no. However, once the fault has been committed, we should not hesitate to look at Him who loves us, admit our guilt and ask Him to wash us clean from it.
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May 1, 2005
My Way of Life
I have seen a lilttle book of this title ten thousand times when I go to the Shrine Bookstore. I always pass it by because it is incongruously placed with all those little prayer books and Novena books (against which I hold no animus, but I already have so many of them that the side of the house where they are stored lists). So, as a result, I have never picked it up.
Samuel has been taking an interest in books of late--mostly of the "Captain Underpants" variety, but any time we go to a store, like any child, he wants us to buy him something. Today he decided that this little book was just the right size for him and picked it up.
I initially had him put it back, but then I looked at it and saw that it was published by the Confraternity of the Precious Blood, a group for whom my admiration has increased without bounds since encounter Father Keyes at The New Gasparian. This interest caused me to look further and I discovered that it was written by Father Walter Farrell, who also wrote a multivolume commentary on the Summa that I was lucky enough to purchase a few years back. And as I looked further, the book purported to be a condensation of the thought of the Summa. Indeed, it is subtitled, The Summa for Everyone. Well, that provoked me enough to buy it.
I've dipped in here and there and all I can say is that while the whole Church should follow the teachings the Church has approved of St. Thomas, not everyone is up to reading the Summa. For those who are not, I'll let you know, but this seems to be an excellent remedy to that one failing.
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April 3, 2005
Words of the Holy Father
from Veritatis Splendor
The splendour of truth shines forth in all the works of the Creator and, in a special way, in man, created in the image and likeness of God (cf. Gen 1:26). Truth enlightens man's intelligence and shapes his freedom, leading him to know and love the Lord. Hence the Psalmist prays: "Let the light of your face shine on us, O Lord" (Ps 4:6).
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March 18, 2005
Who Knew. . .
that John Dryden, one of the greatest of the crop of late 17th century writers actually composed a Life of St. Francis Xavier and, it is reputed in the intro a life of St. Ignatius. Haven't read 'em so I don't have any idea how "fair" they might be, but it came as news to me.
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March 10, 2005
The Marvelous Gift of the Proper Practice of Lent
from "Sermon XL. On Lent, II." St. Leo the GreatV. And Still Further It Should Lead to Personal Amendment and Domestic Harmony.
But, beloved, in this opportunity for the virtues' exercise there are also other notable crowns, to be won by no dispersing abroad of granaries, by no disbursement of money, if wantonness is repelled, if drunkenness is abandoned, and the lusts of the flesh tamed by the laws of chastity: if hatreds pass into affection, if enmities be turned into peace, if meekness extinguishes wrath, if gentleness forgives wrongs, if in fine the conduct of master and of slaves is so well ordered that the rule of the one is milder, and the discipline of the other is more complete. It is by such observances then, dearly-beloved, that God's mercy will be gained, the charge of sin wiped out, and the adorable Easter festival devoutly kept. And this the pious Emperors of the Roman world have long guarded with holy observance; for in honour of the Lord's Passion and Resurrection they bend their lofty power, and relaxing the severity of their decrees set free many of their prisoners: so that on the clays when the world is saved by the Divine mercy, their clemency, which is modelled on the Heavenly goodness, may be zealously followed by us. Let Christian peoples then imitate their princes, and be incited to forbearance in their homes by these royal examples. For it is not right that private laws should be severer than public. Let faults be forgiven, let bonds be loosed offences wiped out, designs of vengeance fall through, that the holy festival through the Divine and human grace may find all happy, all innocent: through our Lord Jesus Christ Who with the Father and the Holy Spirit liveth and reigneth God for endless ages of ages. Amen.
Taming the self. What a concept. Abandoning what I want in favor of what another needs--what a strange new line of thought! This Christianity must be a very odd faith indeed if it asks us to look to the good of others before ourselves.
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March 9, 2005
More on Lent
from "Sermon XXXIX--On Lent, I"
St. Leo the GreatII. Use Lent to Vanquish the Enemy, and Be Thus Preparing for Eastertide.
Accordingly, dearly-beloved, that we may be able to overcome all our enemies, let us seek Divine aid by the observance of the heavenly bidding, knowing that we cannot otherwise prevail against our adversaries, unless we prevail against our own selves. For we have many encounters with our own selves: the flesh desires one thing against the spirit, and the spirit another thing against the flesh. And in this disagreement, if the desires of the body be stronger, the mind will disgracefully lose its proper dignity, and it will be most disastrous for that to serve which ought to have ruled. But if the mind, being subject to its Ruler, and delighting in gifts from above, shall have trampled under foot the allurements of earthly pleasure, and shall not have allowed sin to reign in its mortal body, reason will maintain a well-ordered supremacy, and its strongholds no strategy of spiritual wickednesses will cast down: because man has then only true peace and true freedom when the flesh is ruled by the judgment of the mind, and the mind is directed by the will of God. And although this state of preparedness, dearly-beloved, should always be maintained that our ever-watchful foes may be overcome by unceasing diligence, yet now it must be the more anxiously sought for and the more zealously cultivated when the designs of our subtle foes themselves are conducted with keener craft than ever. For knowing that the most hollowed days of Lent are now at hand, in the keeping of which all past slothfulnesses are chastised, all negligences alerted for, they direct all the force of their spite on this one thing, that they who intend to celebrate the Lord's holy Passover may be found unclean in some matter, and that cause of offence may arise where propitiation ought to have been obtained.
What may be most helpful, and most a cause for thought and repentence, is the idea that if we cannot order ourselves and we cannot conquer self, we cannot hope to withstand any great trial. Lent asks for little sacrifices that in the age of indulgence seem monumental. It seems that most people cannot wait for Lent to end so that they may resume their former ways. But I have to admit to being a little sad at the ending of Lent because during this time we are all trying and working hard toward the goal. Afterwards, it seems, the tide of energy and intent is dissipated; every step toward holiness is dogged by the mire around my feet. In Lent, I am borne forward by the efforts of all of those trying to will one thing. Afterwards, in the "joyous" time of Easter, I find all of my efforts ineffectual, I slump back into my former mode--perhaps a little improved, but not sufficiently to be doing God's will as my heart inclines me. So, I hold fast to the fact that there remain two full weeks in the Holy Season (as of today) to improve my ability to resist self and go with God. Perhaps for part of that time, I will pray rather for the success of others and thus open my heart more fully to what God has in store. Keep moving forward! In this holy year of the Eucharist, God has great treasures in store for those who endure and deny self.
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March 8, 2005
On the Misuse of Fasting
The following most likely comes from the Sermons of St. Leo the Great, although it is rather difficult to be certain given the site I was using. It comes from Series II Volume XII of the Church Fathers.
from "Sermon XLII. On Lent, IV"
St. Leo the GreatIV. The Perverse Turn Even Their Fasting into Sin.
This adversary's wiles then let us beware of, not only in the enticements of the palate, but also in our purpose of abstinence. For he who knew how to bring death upon mankind by means of food, knows also how to harm us through our very fasting, and using the Manichaeans as his tools, as he once drove men to take what was forbidden, so in the opposite direction he prompts them to avoid what is allowed. It is indeed a helpful observance, which accustoms one to scanty diet, and checks the appetite for dainties: but woe to the dogmatizing of those whose very fasting is turned to sin. For they condemn the creature's nature to the Creator's injury, and maintain that they are defiled by eating those things of which they contend the devil, not God, is the author: although absolutely nothing that exists is evil, nor is anything in nature included in the actually bad. For the good Creator made all things good and the Maker of the universe is one, "Who made the heaven and the earth, the sea and all that is in them." Of which whatever is granted to man for food and drink,' is holy and clean after its kind. But if it is taken with immoderate greed, it is the excess that disgraces the eaters and drinkers, not the nature of the food or drink that defiles them. "For all things," as the Apostle says, "are clean to the clean. But to the defiled and unbelieving nothing is clean, but their mind and conscience is defiled."
This is of particular interest to those who would argue the evil of material things. Don't think there's many of us about, but a few hard-line protestants and some renegade members of various Catholic camps.
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February 28, 2005
St Francis Borgia on Judas
May as well continue my annual or semi-annual tradition of posting this little tidbit:
From the time that he began to give himself totally to the divine service Francis Borgia, who was canonized in 1671, learned the importance and difficulty of attaining to humility, and he tried unremittingly to humble himself in the divine presence and within himself. Amidst the honours and respect that were shown him at Valladolid, his companion, Father Bustamante, noticed that he was not only quiet but more than ordinarily self-effacing, for which he asked the reason. "I considered", said St Francis, "in my morning meditation that Hell is my due. I think that all men and even dumb creatures ought to cry out after me, 'Hell is your place'." He one day told the novices that in meditating on the actions of Christ he had for six years always placed himself in spirit at the feet of Judas; but then he realized that Christ had washed the feet even of that traitor, so that he thenceforth felt unworthy to approach even him.
See the poem I posted earlier this Lent.
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January 24, 2005
For the Memorial of St. Francis de Sales
A great spiritual guide and Patron of Writers, therefore the intecessor of all who keep their own blog.
from Introduction to the Devout Life
St. Francis de SalesTHE queen bee never takes wing without being surrounded by all her Subjects; even so Love never enters the heart but it is sure to bring all other virtues in its train; marshalling and employing them as a captain his soldiers; yet, nevertheless, Love does not set them all to work suddenly, or equally, at all times and everywhere. The righteous man is “like a tree planted by the water side, that will bring forth his fruit in due season;” inasmuch as Love, watering and refreshing the soul, causes it to bring forth good works, each in season as required. There is an old proverb to the effect that the sweetest music is unwelcome at a time of mourning; and certain persons have made a great mistake when, seeking to cultivate some special virtue, they attempt to obtrude it on all occasions, like the ancient philosophers we read of, who were always laughing or weeping. Worse still if they take upon themselves to censure those who do not make a continual study of this their pet virtue. S. Paul tells us to “rejoice with them that do rejoice, and weep with them that weep;” and Charity is patient, kind, liberal, prudent, indulgent.
At the same time, there are virtues of universal account, which must not only be called into occasional action, but ought to spread their influence over everything. We do not very often come across opportunities for exercising strength, magnanimity, or magnificence; but gentleness, temperance, modesty, and humility, are graces which ought to colour everything we do. There may be virtues of a more exalted mould, but at all events these are the most continually called for in daily life. Sugar is better than salt, but we use salt more generally and oftener. Consequently, it is well to have a good and ready stock in hand of those general virtues of which we stand in so perpetual a need.
In practising any virtue, it is well to choose that which is most according to our duty, rather than most according to our taste. It was Saint Paula’s liking to practise bodily mortifications with a view to the keener enjoyment of spiritual sweetness, but obedience to her superiors was a higher duty; and therefore Saint Jerome acknowledges that she was wrong in practising excessive abstinence contrary to the advice of her Bishop. And the Apostles, whose mission it was to preach the Gospel, and feed souls with the Bread of Life, judged well that it was not right for them to hinder this holy work in order to minister to the material wants of the poor, weighty as that work was also. Every calling stands in special need of some special virtue; those required of a prelate, a prince, or a soldier, are quite different; so are those beseeming a wife or a widow, and although all should possess every virtue, yet all are not called upon to exercise them equally, but each should cultivate chiefly those which are important to the manner of life to which he is called.
What is so wonderful here is the sheer, loving practicality of the advice. Practice those virtues which are most appropriate to your calling in life and to the situation in which you find yourself. Don't attempt magnanimity when the situation calls for compassion. Don't go for strength when what is called for is humility.
It seems like common sense, but too often in the practice of spiritual life it is easy to become derailed. Sometimes we are so busy searching for patience that we forget love, or so focused on endurance that we forget compassion. Sometimes we pray for the strengthening of one virtue, when in fact it is some other facet of spiritual lives that needs polishing.
More and more as I read the great Saints I hear a single resounding message. Live this moment, right now. You haven't any other and this is the moment that God has given you and everything about it has been lovingly constructed to strengthen you in your pursuit of Him. We hear it in St. John of the Cross, in Jean-Pierre de Caussade, in St. Francis de Sales, and even the intimations of it in the letters of St. Paul. (Rejoice in the Lord always, again I say it rejoice. What other activity requires so much focus on the moment?)
Happy Feast Day and through the intercession of St. Francis de Sales may we all be blessed with the right words to bring all people to our most gracious Lord Jesus Christ.
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December 27, 2004
In Preparation for New Year's
and making resolutions that matter and prayers that are worthwhile, I present once again from the writings of St. Josemaria Escriva:
The Seventeen Evidences of a Lack of Humility
1. To think that what one says or does is better than what others say or do
2. To always to want to get your own way
3. To argue with stubbornness and bad manners whether you are right or wrong
4. To give your opinion when it has not been requested or when charity does not demand it
5. To look down on another's point of view
6. Not to look on your gifts and abilities as lent
7. Not to recognize that you are unworthy of all honors and esteem, not even of the earth you walk on and things you possess
8. To use yourself as an example in conversations
9. To speak badly of yourself so that others will think well of you or contradict you
10. To excuse yourself when you are corrected
11. To hide humiliating faults from your spiritual director, so that he will not change the impression he has of you
12. To take pleasure in praise and compliments
13. To be saddened because others are held in higher esteem
14. To refuse to perform inferior tasks
15. To seek to stand out
16. To refer in conversation to your honesty, genius, dexterity, or professional prestige
17. To be ashamed because you lack certain goods
Lord. grant me eyes to see my own faults and to desire to make them good. Let me see how I fail in humility and give me the strength and the courage to make it right. Lord, let me be what you would have me be--nothing more, nothing less. And let me not pretend to anything more than my identity in Christ. And grant me the willingness to abandon myself in the pursuit of that Pearl of Great Price, the One who matters. Amen
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October 20, 2004
On St. Thomas Aquinas
Left in the comment box at Disputations, and reposted here to remind me of what I said when I get fed up (again) with scholastic reasoning and St. Thomas Aquinas fans:
Even though I am very sympathetic to your viewpoint [--that much of this reasoning seems to get in the way of actual Christian conduct--I oversimplify, but that was the jist] at times even I can find the merit of St. Thomas Aquinas.
I don't find him much help for the daily encounters at the time of the encounter; however, his articulations of the truths of the faith help to inform how I react to things once I've been able to internalize them.
That is to say, that much of this theorizing and thinking is just that. But some small portion of it can trickle down and change us dramatically. I've experienced this again and again through Tom's presentation of Aquinas's thought.
That said, I find much of it to be straining at gnats. I suspect many do. Aquinas does not add to what has been revealed by Jesus Christ; however, he does provide the reasoning and the informed understanding of it.
How many angels can dance on the head of a pin? Who cares? Object, Intent, Circumstance--what does it mean? Well, I suppose it means the difference between pursuing Jean Valjean for 20 years over the theft of a loaf of bread for his starving family and Mother Teresa caring for the poor in Calcutta. The reasoning may not appeal to all--but the reasoning can inform the heart.
Nevertheless, it does, at times, seem tortuous.
And unproductive. You ask--"How can this lead to love?" And I answer, I don't really know, I don't understand it. And yet the history of the Saints and of St. Thomas Aquinas himself shows definitively that not only can it, in fact, it often does. This seems to go hand in glove with the first post of the day from the letter to the Philippians--"whatsoever is true. . . think about these things." When we start in thinking and in knowing, we can grow in loving. When we start in loving, we can learn thinking and knowing. The two comprise an ever-expanding cycle of knowledge and love IF we allow them to do so. Thus for every Thomas Aquinas there is a Thérèse of Lisieux. The two end up at the same place but arrive by different routes. Nevertheless both routes involve the cycle of knowledge and love. We cannot avoid them. True knowledge leads to love, overwhelming love leads to the desire for knowledge. Hence the need for the knowledge, not merely of St. Thomas Aquinas, but of all the Saints who have thought and loved through all of time.
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July 29, 2004
Lives of St. Declan and St. Mochuda
For all you celtiphiles--find them here.
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July 15, 2004
Journey of the Mind to God
For those intrigued by this morning's Office of Readings, here's a place to get St. Bonaventure's entire treatise in both English and Latin.
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July 6, 2004
A Nathaniel Hawthorne Story
from "Filling the Long Space of Loneliness"
Ellen Wilson Fielding
in The Word Among Us August 2004Rose remembered all her life a visit her father recounted making to an English poorhouse. A small, diseased child covered with sores drew close to Hawthorne and held up his arms beseechingly. Hawthorne's body reacted with strong physical revulsion, but he fought his natural response and picked up and hugged the child. He explained later that he felt God had promised the little boy that kindness and that he could never have called himself a man again if he had refused.
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June 9, 2004
On St. Ephrem the Syrian
from the Encyclical Principi Apostolorum Petrum
Pope Benedict XV (5 October 1920)4. However We, who embrace the Eastern Church with no less solicitude and charity than our predecessors, truly rejoice, now that the frightful war is ended. We rejoice that many in the Eastern community have achieved liberty and wrested their holy things from the control of the laity. They are now striving to set the nation in order, consistent with the character of its people and the established customs of their ancestors. We propose, appropriately, a splendid example of sanctity, learning, and paternal love for them to diligently imitate and nurture. We speak of St. Ephrem the Syrian, whom Gregory of Nyssa compared to the River Euphrates because he "irrigated by his waters the Christian community to bring forth fruits of faith ahundred-fold."13 We speak of Ephrem, whom all the inspired orthodox Fathers and Doctors, including Basil, Chrysostom, Jerome, Francis of Sales, and Alphonsus Liguori, praise. We are pleased to join these heralds of truth, who though separated from each other in talent, in time and place, nevertheless perfect a harmony modulated by "one and the same spirit." . . .
10. The testament he left for his fellow citizens - memorable for its faith, humility, and singular patriotism - reads as follows. "I, Ephrem, am dying. With fear, but also with reverence, I entreat you, citizens of Edessa, not to bury me under the altar or elsewhere in the house of God. It is not fitting that a worm teeming with corruption be buried in the temple and sanctuary of God. But lay me out in the tunic and mantle which I used and wore daily. Accompany me with psalms and prayers. I had neither pouch nor staff, neither wallet nor silver and gold; nor did I ever acquire or possess anything else earthly. Work diligently at my precepts and doctrines; as my disciples, do not fall away from the Catholic faith. With regard to the faith, be especially constant. Guard against adversaries - I mean evildoers, boasters, and tempters to sin. And may your city be blessed; for Edessa is the city and mother of the wise." And so Ephrem died, but his memory lives on, to the blessing of the Church Universal. Therefore when his name began to be mentioned in the sacred liturgy, Gregory of Nyssa could say: "The splendor of his doctrine and life illumined all the earth, for he is known in almost every place where the sun shines."
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December 22, 2003
Dorothy Day: Several Hours Later
Finished the Dorothy Day Book. And while it is insufficient to understand the intimate details of Ms. Day's spiritual life, there were elements of it that were both laudable and lamentable. Perhaps it is merely the presentation, but much of Ms. Day's activism strikes me as principle first, Christ second. Now, this is probably a result of just a striking blow at biography, so please don't let my words persuade you--they don't even persuade me.
But there is much that I like in what Ms. Day has to say. Most famously she is quoted as saying "Don't call me a saint, I don't want to be dismissed that easily." And I think that the statement is often taken out of context and misunderstood. If I read Ms. Day aright (and again, on this brief acquaintance, it's highly likely I do not) those who use this quote as an argument against canonization are dead wrong.
Ms. Day was not saying that sainthood was not a good thing or that to become a saint was not a desirable goal. It strike me that her statement is simply that once you've been labeled a saint your works are extraordinary and beyond the ability of any normal human being. It gives everyone an excuse not to try. This, it seems to me, is what Ms. Day is arguing against.
Finally, a wonderful quote, among many good things in the book:
Thank God for retroactive prayer! St Paul said that he did not judge himself, nor must we judge ourselves. We can turn to our Lord Jesus Christ, who has already repaired the greatest evil that ever happened or could ever happen, and trust that He will make up for our falls, for our neglects, for our failures in love.
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November 11, 2003
Quote of the Day
"Prayer should be accomplished by grace and not by artifice. "
--St.Jane Frances de Chantal
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November 7, 2003
The Marian Nature of St. John of the Cross
It is often difficult to think of St. John of the Cross in particularly Marian terms. Not much of his writing touches on the Mother of God, and yet, that may be because she touches every part of his writing in so deep a way as to go almost unnoticed. We have the Blessed Martyr Titus Brandsma to thank for helping to bring this to our attention:
from Carmelite Mysticism Historical Sketches
"The Marian "Doctor Mysticus"
Blessed Titus BrandsmaA much loved comparison of the saint which he employs to express the necessity of our being susceptible and pure in order to partake of the grace of God, and even share the divine nature, is the image of the window through which the sunlight passes. The painters of the Flemish country, the land of Memling, of Quinten Matsys made a plentiful use of this image through their wonderful miniatures. No creature absorbed more purely the divine light that came into this world; no creature gave it back with less blemish or spot and grew more one with God than Our Lady. In the cherished metaphor of St. John of the Cross, Mary appears before our mind's eye as the greatest example of all; nay more, as the first pane of glass without spot, who gave us the light of the world. To her, more than to anyone else, may be applied the words of St. John of the Cross explaining the divine communing of the mystic life: "So close is the created communion, if God grants it this excellent and elevated favour, that the soul and everything that is proper to God are united by a participating re-creation. The soul seems more God than soul, even is God, through this participation, although its natural being, in spite of its re-creation, remains as distinct from God's being as before; just as the pane of glass, however lit up by the sun's beams yet retains its proper essence, different from the beam that passes into it." He further explains the image in a way that more directly concerns Our Blessed Lady. If the pane of glass be clean and spotless, the sunbeam will light it up and change it in such a way that it seems to be the light itself and gives out light itself. That is the reason why Our Lady deserved to become the Mother of God; because she offered not the slightest hinderance to the divine indwelling. Like Our Lady we must absorb the divine light.
For the complete series of essays, go here
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October 30, 2003
St. Bernard on Creation
St. Bernard of Clairvaux
God creates minds to share in himself, gives them life, so that they may experience him, causes them to desire him, enlarges them to grasp him, justifies them so that they may deserve him, stirs them to zeal, ripens them to fruitiion, directs them to equity, forms them in benevolence, moderates them to make them wise, strengthens them to virtue, visits them to console, enlightens them with knowlege, sustain them to immortality, fills them with happiness, surrounds them with safety.
Blessed be the name of the Lord who makes so great a creature and who sustains it undeservedly to life within Himself.
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October 15, 2003
For the Feast Day of La Madre
From The Autobiography (XXV: 22)
O my Lord, how true a friend art Thou! how powerful! Thou showest Thy power when Thou wilt; and Thou dost will it always, if only we will it also. Let the whole creation praise Thee, O Thou Lord of the world! Oh, that a voice might go forth over all the earth, proclaiming Thy faithfulness to those who love Thee! All things fail; but Thou, Lord of all, never failest! They who love Thee, oh, how little they have to suffer! oh, how gently, how tenderly, how sweetly Thou, O my Lord, dealest with them! Oh, that no one had ever been occupied with any other love than Thine! It seems as if Thou didst subject those who love Thee to a severe trial: but it is in order that they may learn, in the depths of that trial, the depths of Thy love. O my God, oh, that I had understanding and learning, and a new language, in order to magnify Thy works, according to the knowledge of them which my soul possesses! Everything fails me, O my Lord; but if Thou wilt not abandon me, I will never fail Thee. Let all the learned rise up against me,--let the whole creation persecute me,--let the evil spirits torment me,--but do Thou, O Lord, fail me not; for I know by experience now the blessedness of that deliverance which Thou dost effect for those who trust only in Thee. In this distress,--for then I had never had a single vision,--these Thy words alone were enough to remove it, and give me perfect peace: "Be not afraid, my daughter: it is I; and I will not abandon thee. Fear not."
And in a sense, this may be another response to Mr. O'Rama (see below)--that perhaps the ennui that sets in is a trial of sorts--bear up under it, offer it as a small sacrifice to God and make progress in the Little Way. All of our choices have echoes in eternity.
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October 1, 2003
Doctor of the Church
You all know by now that Thérèse is a doctor of the Church. As such the Church has declared that she has taught valuable doctrine concerning core church teachings. In particular, her "little way" is seen as a valuable contribution to the understanding of the Church.
However, the definition is that of a doctor of philosophy and the original meaning of Doctor. Thérèse is also a doctor in the modern sense. Through her deep understanding she corrects certain ailments in the church that come through exposure to the secular world.
from Spiritual Childhood: The Spirituality of St. Thérèse of Lisieux
Msgr. Vernon JohnsonThe word "love" is so often used for something merely emotional or sentimental that we hesitate to use it in connection with our religion. St. Thérèse rescues us from this false reserve and puts the word "love" again upon our lips in its true meaning.
In the midst of us cold and grown-up lovers, with our love hardened by the difficulty of life, dulled by its dreary routine, stilted by convention, and fettered by human respect, God has placed St. Thérèse to rescue us from all that is false in our concept of love and lead us back to that simple, direct, spontaneous love which, in the depths of our souls, we really long for.
As we enter the crypt of the basilica at Lisieux, we find ourselves beneath the great arch which spans the entrance to the nave. At the base of one side of the arch are written these words of scripture: Thou shalt love the Lord thy God with thy whole heart and with thy whole soul and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: Thou shalt love thy neighour as thyself. On the other side are the words of St. Thérèse: "There is but one thing to be done here below: to love Jesus and to save souls for Him that He may be more loved." Thus does she make the words of Scripture live again, words which we have known from childhood, but whose meaning for that very reason has lost much of its significance.
It may be urged that a love of such simple directness as St. Thérèse's is possible only for special souls, gifted with extraordinary supernatural graces, and that therefore it is not within the compass of the ordinary person. But St. Thérèse's life was not distinguished by anything spectacular. Her way, as she used to say, was very ordinary, fashioned through the normal means of grace common to us all. The extraordinary thing in her life was her simple fidelity to those means of grace.
Thérèse is a gift to us from God. Through her, as through St. Bernadette, He once again showed us that ordinary people can achieve extraordinary sanctity through perfectly ordinary means. In short, He showed us that once again “His Grace is sufficient.”
Of ourselves we can do nothing but sin. But with God we are, each of us, a saint and a source of hope for the people we meet every day. Thérèse has pulled us out of a sense of love that grasps and seeks to fill a great emptiness and shown us a love that comes from a fullness and reaches out to others. More, because she was not extraordinarily gifted—she did not have the mind of a St. Thomas Aquinas, or the high teaching of St. Francis de Sales, St. Alphonsus, or St. John of the Cross—she is accessible to us. Moreover, she promised to make herself accessible. Her heaven would be spent doing good on Earth. The good she does begins with our choice to follow the little way and to show to all around us the loved she showed while on Earth. We will each do this in our own way; however, our best tribute to her today would be one small action, one little sacrifice that takes us away from ourselves and puts us squarely with God and with our neighbor. Thus we can spend our Earth building the Kingdom of Heaven through God’s grace.
St. Thérèse, Doctor and Daughter of the Most Holy Catholic Church, pray for us that we all burn with the fire that you had for God and for the salvation of souls.
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September 28, 2003
St Thomas More
This picture encapsulates part of my fascination with St. Thomas More. While never for a moment turning from God, he managed to remain a man of the law (nearly unbelievable in itself--particularly given the time) and a devoted Father and Husband. The image above portrays St. Thomas More's farewell to his daughter. It was painted in the nineteenth century by Edward Matthew Ward. To my mind it captures perfectly the tenderness, deep regard, and concern that St. Thomas More lavished on his family until the day of his death.
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September 26, 2003
On Miracles and Simplicity
In this passage, Mr. Longenecker makes some incisive and interesting points:
from St. Benedict and St. Thérèse: The Little Rule and the Little Way
Dwight LongeneckerTo speak plainly, the main problem for sophisticated people is not that miracles are incredible, but that they are an error in taste. To profess belief in miracles takes one perilously close to faith healers, the souvenir stalls of Lourdes, and lurid pictures of Jesus with googly eyes. There is a breed of spiritually minded people who reduce Christianity to the highest form of aesthetics. Beauty us to Truth, but beauty without truth is false, and that which is false and beautiful does not remain beautiful for very long. If the faith is no more than a pretty face, then the aesthetes are also atheists. Since miracles are an error in taste, it is far more subversive and therefore far more Christian to accept the miracles. It's also much more fun--rather like wearing a hideous hat on purpose.
If Benedict's biography gives the sophisticated soul miracles to stumble over, Thérèse's story gives tasteful grown-ups an even bigger obstacle. To find Thérèse, the modern soul has to climb over the stumbling block of her style. We modern-day pilgrims are presented with a nineteenth-century teenage nun with a pretty smile and schoolgirl enthusiasms. She speaks in language that seems archaic and sickly sweet. Among other sentimental touches she calls herself a little flower of Jesus and a little ball for the child Jesus to play with. She thinks God is her "Papa" and likens herself to a bowl of milk that kittens come to drink from. It's easy to turn away such greeting-card spirituality in distaste, but this is precisely the first test. Thérèse swamps tasteful people with sentimentality and sweetness, and only when they survive the taste test can they begin to appreciate her wisdom. She is one of the best examples of the secret Catholic truth that says the tasteful cannot enter the kingdom of heaven. (p. 46-47)
There is so much more profound and interesting insight on these pages that I must encourage you all to get the book if you can. This passage continues and says many wonderful and remarkable things about the style and what Thérèse was and what she was trying to do.
I think style is the biggest complaint I hear about Thérèse; how people can't push themselves through the sticky images and the sweetness and light. And I sympathize--greatly. Up until the magisterial translation offered by the ICS, I had similar feelings. The Beevers translation and earlier works were just dreadful and incredibly off-putting. I couldn't find any spirituality for all the treacle. When the Carmelite Group proposed reading this piece of school-girl drivel I just about went mad (although, truth to tell, I was instrumental in proposing it.) But when I read it, and really searched it to find out what the Church saw here, I was truly astonished at the depths that opened up before me. What was school-girl drivel suddenly became something else entirely. I can't explain it. All I can say is that this person who prizes above much else elegance of language and expression, sophistication of writing and idea suddenly discovered the elegance of saying precisely what was right for the person who was writing. It opened a door to riches beyond imagination. From saccharine schoolgirl, my image of Thérèse transmuted into Great Saint, perhaps one of the very greatest of Saints--a true Doctor in the sense of conveying in language anyone who wished to could understand profound truths about prayer and our relationship with God.
And in fact, I think Longenecker has hit upon a key point. Entry to Thérèse means submitting with great humility to the fact that a teenaged "silly" schoolgirl has something profound and life-altering to teach those of us who have been in the world approaching twice as long. Surely this babe in the woods could not know anything we have not already learned. And the barrier that demonstrates approach with proper humility is the ability to get past the language and the image. Until then, you are not really permitted a glance at the profound wisdom and truth that is offered through the writings of this unlikely nun.
Thérèse presents more than anything else a challenge to our sensibilities and our aesthetics, a challenge that offers a small taste of the meaning of detachment. We must detach from our own preferences, our own sense of style, our own love of the high language and great art of many of the other saints, and accept a story-book saint--flat, wooden, and girlish. And as in some fairy-tale story, when we do so, she comes alive and tells us truths that will change our lives and our relationship with God.
(Oh--one additional tip for the hopelessly stymied--for whatever reason, all of this that is so off-putting in English, is greatly subdued if you read it in French--this discipline is finally what allowed me to enter the door and sit for a while at this great teacher's feet. Praise God!)
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September 24, 2003
St. Francis de Sales--From a Contemporary
Here's a biography/study of St. Francis de Sales from 1639, approximately 17 years after the Sainted Bishop's death. It looks like a wonderful précis of his thought and spirituality.
An excerpt drawn quickly, at random:
from The Spirit of St. Francis de Sales
Jean Pierre CamusDistrust of self and confidence in God are the two mystic wings of the dove; that is to say, of the soul which, having learnt to be simple, takes its flight and rests in God, the great and sovereign object of its love, of its flight, and of its repose.
The Spiritual Combat, which is an excellent epitome of the science of salvation and of heavenly teaching, makes these two things, distrust of self and confidence in God, to be, as it were, the introduction to true wisdom: they are, the author tells us, the two feet on which we walk towards it, the two arms with which we embrace it, and the two eyes with which we perceive it.
In proportion to the growth of one of these two in us is the increase of the other; the greater or the less the degree of our self-distrust, the greater or the less the degree of our confidence in God. But whence springs this salutary distrust of self? From the knowledge of our own misery and vileness, of our weakness and impotence, of our malice and levity. And whence proceeds confidence In God? From the knowledge which faith gives us of His infinite goodness, and from our assurance that He is rich in mercy to all those who call upon Him.
Posted by Steven Riddle at 7:33 AM | TrackBack
September 19, 2003
Quiz Time
Okay, let's be honest now--how many of you even knew there was Tertullian Project?
One. . . two. . . three. . .
Okay, how many actually cared?
Anyone? Anyone?
For those interested includes texts in English, Latin, Italina, Russian, French, Greek, and perhaps other languages. In some cases mutliple translations of a single work (for example Ad Martyres. If the Church Fathers are your thing (even if Tertullian did become a montanist) this is a site for you.
This is an index of other Church Fathers' writing as well as the writing of such luminaries as Gildas (one of the very early supposed sources of the Arthur Legend) and other delightful tidbits.
Go a browse--there's a wealth of wonderful and entertaining stuff at these locations.
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More on St. Thérèse
Regarding the difficulties many have with reading the work of the Little Flower
from St. Benedict and St. Thérèse: The Little Rule and the Little Way
Dwight LongeneckerIf the first-time reader has to struggle with the mundane minutiae of sixth-century monastic life in Benedict, then in Thérèse he has to struggle with an even more difficult dose of "ordinariness." At least there is some historical interest in reading about the sleeping arrangements of sixth-century monks, but Thérèse takes us into the detailed life of the nineteenth century French bourgeoisie. Her writings are full of spiritual points made through the events of ordinary days. So we are plunged into the details of visits to relatives, a first train ride, trips to the seaside, and the traumas of a little girl's school days. We are told about playtime with her sisters, quarrels with the maid, and the joy of cuddle with Mommy and Daddy. Those who are looking for a lofty spiritual treatise will find in both Benedict and Thérèse a hefty does of ordinary life instead.
And doesn't this just make perfect, natural sense. Ordinary life is where our spirituality plays out. Even if are advanced contemplatives, we are not transported bodily from where we spend time sweeping the floors and caring for children. God speaks to us in the trauma of our children, in the difficulty of getting a stain out of the carpet, in the trials of cleaning baked-on cheese and who knows what-all off of the casserole. He speaks to us in the commute to work and in the trials of the day (getting enough paperclips--getting rid of too many paperclips, the copier is skipping pages--the copier is making two copies of every other page). Spirituality is not divorced from life, it is reinforced by life. Our reactions and our actions of each day are what come out of our hearts. They are where we are most real, where we have the least time to don a mask and put on the "company face." And so they are the best mirror of our spiritual life. Exalted states of prayer are, for most of us, the exception rather than the rule. As Longenecker says elsewhere in the book, "The divine is in the details." And the details are ordinary.
Posted by Steven Riddle at 10:35 AM | Comments (3) | TrackBack
September 17, 2003
To Our Canonists
A blessed and wonderful feast day. I believe St. Robert Bellarmine is the patron, or at least one of the patrons of Canon Lawyers. I also think he is the one who said of the Bible, "God gave it to us not to tell us how the heavens go but how to go to heaven."
Later: I find it interesting, and perhaps indicative (of something), that this day I choose to celebrate St. Robert Bellarmine, and Erik (he of the Rants) chooses to extol Tomás de Torquemada.
This from an entry on Catholic Exchange:
Robert tried to take a moderate approach to the issues of the day; he upheld the Church's position and pointed out Protestant errors, but in a way which relied upon persuasion, not polemics. He argued against the "divine right of kings" — the belief that royal authority comes directly from God. He thereby indirectly promoted the possibility of modern democratic thought, angering the kings of England and France in the process.
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August 8, 2003
On a Somewhat Lighter Note
On a Somewhat Lighter Note
A blessed feastday to all our Dominican brothers and sisters.
Posted by Steven Riddle at 8:13 AM
July 3, 2003
A Poem by St. Edith Stein
A Poem by St. Edith Stein
I really must get a copy of the Science of the Cross ASAP. Unfortunately, as those who have families and small children know, there is little left over for such indulgences.
from Drink of the Stream Compiled by Penny Hickey, O.C.D.S.
To God, the Father
St. Teresa Benedicta of the Cross--Edith SteinBless the mind deeply troubled
Of the sufferers,
The heavy loneliness of profound souls,
The restlessness of human beings,
The sorrow which no soul ever confides
To a sister soul.And bless the passage of moths at night,
Who do not shun spectres on paths unknown.
Bless the distress of men
Who die within the hour,
Grant them, loving God, a peaceful and blessed end.Bless all the hearts, the clouded ones, Lord, above all,
Bring healing to the sick.
To those in torture, peace.
Teach those who had to carry their beloved to the grave, to forget.
Leave none in agony of guilt on all the earth.Bless the joyous ones, O Lord, and keep them under Your Wing.--
My mourning clothes You never yet removed.
At times my tired shoulders bear a heavy burden.
But give me strength, and I'll bear it
In penitence to the grave.Then bless my sleep, the sleep of all the dead.
Remember what Your Son suffered for me in agony of death.
You great mercy for all human needs
Give rest to all the dead in Your eternal peace.
Posted by Steven Riddle at 7:58 AM
June 22, 2003
Rose Hawthorne Lathorp
Rose Hawthorne Lathorp
The following is excerpted from a Gutenberg edition of one books of Ms. Lathorp's poetry.
from Along the Shore Rose Hawthorne LathorpGOD-MADE.
Somewhere, somewhere in this heart
There lies a jewel from the sea,
Or from a rock, or from the sand,
Or dropped from heaven wondrously.Oh, burn, my jewel, in my glance!
Oh, shimmer on my lips in prayer!
Light my love's eyes to read my soul,
Which, wrapt in ashes, yet is fair!When dead I lie, forgotten, deep
Within the earth and sunken past,
Still shall my jewel light my dust,--
The worth God gives us, first and last!
Posted by Steven Riddle at 1:10 PM
May 9, 2003
We Continue Our Pilgrimage With
With some remarkable words of St. Raphael Kalinowski. St. Raphael Kalinowski spent many years in Siberia for participation in a rebellion. He joined Carmel after returning from Siberia. He was certain that unity of the Orthodox and Catholic churches could be attained through the devotion to Our Lady that the churches held in common.
from Drink of the Stream A Prayer of St. Raphael KalinowskiJesus, hope of suffering humanity, our refuge and our strength, whose light pierces the black clouds that hang over our stormy sea, enlighten our eyes so that we can direct ourselves toward You Who are our harbor. Guide our bar[que] with the rudder of the nails of Your cross, lest we drown in the storm. With the arms of this cross rescue us from the turbulent waters and draw us to Yourself, our only repose, Morning Star, Sun of Justice, for with our eyes obscured by tears, we can catch a glimpse of You there, on the shores of our heavenly homeland. Redeemed by You, we pray: Salvos nos fac propter nomen tuum--"Save us for the sake of Your holy name." And all this through Mary.
I am stunned by the remarkable consistency of the metaphor. Had John Donne composed this prayer, I would call it a metaphysical conceit (although that may be taking the matter a bit too far.) The elements all appeal, and the truth is stunningly brought home with the line "we catch a glimpse of You ther, on the shores of our heavenly homeland." Sometimes we need to be vouchsafed a glimpse of that homeland, if only to know what we steer toward. And even if only vicariously.
Posted by Steven Riddle at 9:06 AM
February 24, 2003
By Request--Seventeen Evidences of
By Request--Seventeen Evidences of a Lack of Humility
from The Furrow (273)
St. Josemaria Escriva263
Allow me to remind you that among other evident signs of a lack of humility are:
—Thinking that what you do or say is better than what others do or say;
—Always wanting to get your own way;
—Arguing when you are not right or — when you are — insisting stubbornly or with bad manners;
—Giving your opinion without being asked for it, when charity does not demand you to do so;
—Despising the point of view of others;
—Not being aware that all the gifts and qualities you have are on loan;
—Not acknowledging that you are unworthy of all honour or esteem, even the ground you are treading on or the things you own;
—Mentioning yourself as an example in conversation;
—Speaking badly about yourself, so that they may form a good opinion of you, or contradict you;
—Making excuses when rebuked;
—Hiding some humiliating faults from your director, so that he may not lose the good opinion he has of you;
—Hearing praise with satisfaction, or being glad that others have spoken well of you;
—Being hurt that others are held in greater esteem than you;
—Refusing to carry out menial tasks;
—Seeking or wanting to be singled out;
—Letting drop words of self-praise in conversation, or words that might show your honesty, your wit or skill, your professional prestige ... ;
—Being ashamed of not having certain possessions
Posted by Steven Riddle at 12:56 PM
February 11, 2003
Five Favorite Male Saints
Five Favorite Male Saints
Enetation apparently consumed my post Chez Kathy, so for those who were burning with curiousity as to my favorite saints--the list follows:
1. St. John of the Cross (shocker)
2. Blessed Titus Brandsma
3. St. Raphael Kalinowski
4. St. Elijah/St. Samuel
5. St. Albert of Jerusalem
Now, were we to set aside ALL carmelite Saints this would be my list of favorite non-carmelite Saints
1. St. Francis Xavier
2. St. Paul Miki and Companions
3. St. Augustine (although I'm far too much like him to like him)
4. St. Thomas Aquinas/St. Patrick
5. St Cuthbert (for reasons you cannot even begin to imagine)
And sitting in another Category entirely--favorites that are a constant recourse
1. St. Thomas More
2. St. John Fisher
3. St. Edmund Campion
4. St. Robert Southwell
5. St. Isaac Jogues and Companions/ Jesuit Martyrs of North America (St. Jean de Brebeuf)
Is it any wonder that I find little place in my heart for Dylan's favorite, and admittedly very fine translation of the Psalms?
Posted by Steven Riddle at 6:38 PM
February 2, 2003
St. John of the Cross
St. John of the Cross
I have no profound and beautiful insights. I can share with you nothing of wisdom or kindness. And being in such a dragged out state (for whatever reason), it is perhaps better to let St. John of the Cross speak my mind.
from The Ascent of Mount Carmel--Book 1, Chapter 6 St. John of the Cross4. Wherefore, if the soul rejects and denies that which it can receive through the senses, we can quite well say that it remains, as it were, in darkness and empty; since, as appears from what has been said, no light can enter it, in the course of nature, by any other means of illumination than those aforementioned. For, although it is true that the soul cannot help hearing and seeing and smelling and tasting and touching, this is of no greater import, nor, if the soul denies and rejects the object, is it hindered more than if it saw it not, heard it not, etc. Just so a man who desires to shut his eyes will remain in darkness, like the blind man who has not the faculty of sight. And to this purpose David says these words: Pauper sum ego, et in laboribus a indenture mea. Which signifies: I am poor and in labours from my youth. He calls himself poor, although it is clear that he was rich, because his will was not set upon riches, and thus it was as though he were really poor. But if he had not been really poor and had not been so in his will, he would not have been truly poor, for his soul, as far as its desire was concerned, would have been rich and replete. For that reason we call this detachment night to the soul, for we are not treating here of the lack of things, since this implies no detachment on the part of the soul if it has a desire for them; but we are treating of the detachment from them of the taste and desire, for it is this that leaves the soul free and void of them, although it may have them; for it is not the things of this world that either occupy the soul or cause it harm, since they enter it not, but rather the will and desire for them, for it is these that dwell within it.
These seem very difficult words indeed. And yet, I do not think they are as hard as we make them. John's way is a way of denial to obtain all. We do not latch onto the smaller pleasures of the senses and appetites, but we release them, deny them, and in so doing move forward to the greater pleasure of walking more closely with God, and then to the ultimate pleasure of union with God.
Now, of what does this denial consist? I do not think that it means that you do not see or hear things, but rather that you exercise a strict custody of what you do see and hear. A thing once seen cannot be unseen, a thing once heard cannot be unheard. Denial is first, denial of entry, and second, denail of a place in our heart. There are some things we should just forego. We know it and sometimes choose to indulge in those things anyhow. Other things are good a meritorious to have seen and heard, but they are not meritorious to linger over and to practice to the point of distraction from God. It is good to have seen the Leonides, it is not so good to spend six or seven hours a day recreating the Leonides in our own minds.
So denial is both about keeping some sensation out and about letting those things that do enter leave no trace upon us. Denial is, in some small part, an exercise of will. But as with all such exercises, they are ineffective without the participation of Divine Grace. (If the Lord does not build the house, then in vain do the builders labor). So we may start by exercising a kind of custody, but we must do this for the right reason--love of God. If we are practicing these things for our own sakes, then we are becoming attached to the very notion of denial. Detachment seems quite a tricky business until we realize that though it is entirely necessary, it is merely a means, not an end in itself. All is Grace and all is gift--if we lean upon the Lord, He will find a way.
Posted by Steven Riddle at 10:19 AM
February 1, 2003
A Parting Reminder--Then To My Meeting
from The Ascent of Mount Carmel--Book 1, Chapter 6 St. John of the CrossIN order that what we have said may be the more clearly and fully understood, it will be well to set down here and state how these desires are the cause of two serious evils in the soul: the one is that they deprive it of the Spirit of God, and the other is that the soul wherein they dwell is wearied, tormented, darkened, defiled and weakened, according to that which is said in Jeremias, Chapter II: Duo mala fecit Populus meus: dereliquerunt fontem aquoe vivoe, et foderunt sibi cisternas, dissipatas, quoe continere non valent aquas. Which signifies: They have forsaken Me, Who am the fountain of living water, and they have hewed them out broken cisterns, that can hold no water.[117] Those two evils -- namely, the privative and the positive -- may be caused by any disordered act of the desire.
We seperate ourselves to God alone, or we struggle always against the crushing weight of desire and ownership. There is no middle way. God really, really likes the Frank Sinatra song, "All or nothing at All." I often hear Him say, "Half a love never appealed to me."
Posted by Steven Riddle at 7:41 AM
January 31, 2003
Ascent of Mount Carmel II
In all humility, I offer these guiding questions for anyone for the benefit of any who can use them.
St John of the Cross
Study Guide for Ascent of Mount Carmel II
Read pages 123-122 Chapters 4-6. Be sure to annotate with your own heads. Numbers below refer to numbered sections of the text.
Chapter 4—Why you need to pass through a dark night of the senses to come to union with God.
1-2. Why are people attached to creatures unable to achieve union?
3 What does attachment to a creature cause to happen to a person?
4 John talks about being, beauty, grace and elegance, goodness, and wisdom and ability. What is his point in each case?
5 Compare and contrast the two paragraphs of this section. What must one do with human wisdom?
6-7 John continues his comparisons. Make a list of all the items John has compared and then note which of these is the cause of your greatest attachments. Which of these do you most prize?
8 What happens to souls in love with things of the world? Reflect for a while on the passages from Proverbs. Read it several times and write down what it says to you about people trying to grow close to God. Then read John’s explanation—how does it compare with yours?
Chapter 5—John offers biblical examples and further evidence for the necessity of the dark night of the senses..
1-2 John says over and over again, “Love produces equality and likeness.” Restate this in your own words. What do your attachments make you like?
3-4 What does the episode of manna in the desert mean in our lives? How are we like the Israelites? What do we need to do about it?
5-6 What is the chief lesson we are to gather from Moses on the Mount? What does it call us to do?
7 What is the purpose of ascending the mount? What must be accomplished for it to happen?
8 What happens to anything base that tries to dwell with God (for example the idol John mentions). What might be the effect in a soul of this? Would God do this to a soul? What implications does that have for us?
Chapter 6—The types of harm caused by attachments
1 What are the two forms of harm caused by attachments? (The word privative is an adjective meaning “depriving” or “causing one to lack.” What is the nature of this privative harm?
2 How can one add to an already full vessel? If something is filled to the very top, what must be done in order to add anything? If the substance being added is likely to destroy the vessel if it touches any of the previous substance, what must be done? What does this call us to?
3 How do appetites get in the way of the Lord?
4 What is more difficult for God creation or purgation? Why?
5-6 How is the soul wearing and tired by attachments and appetites? Name an example in your own life. What does this call us to?
Posted by Steven Riddle at 7:52 AM
January 13, 2003
A Form of Confession
This resonated when I read it:
from Before the Altar Venerable Concepcion Carera de ArmidaThere are immense areas of neglect in my life: I have not always done my duty to my neighbor, or to the members of my family, nor have I fulfilled the most holy obligations of religion.
Instead of seeking God, I have sought myself, I have desired comforts, I have been vainglorious and obstinate in defending my own opinion, I have taken pleasure in worldly friendhsips, and have sought my own gratification even in my special prayer time with you!
How often have I yielded to a desire to have others approve of me, to being too easily hurt, to culpuable weaknesses!
How much self-indulgence, what excuses, what idleness, pleasure seeking, and sluggishness in the service of God; what imprudence, what vainglory, touchiness, cowardice and uncharitableness! O my Jesus, it makes me tremble when I consider that it is the end of the day a, that night is coming on, and that my heart, alas, remains full of vices, stains, and iniquities.
Have not envy, jealousy, and pride invaded even my life in religion, which should have been a life of sanctity; and angelic life, on one of self-immolation?
Where are the humility, the patience, the obedience, the gentleness, the costly victories; where the sacrifice, which was to be the very essence of my life in this community?
All of this from a mother of nine who had written approximately 148 books in her life. All of the saints record these feelings. And they record them not from a masochistic desire to chastise self, but from the true realization of all the opportunities they have missed for loving God completely. Each chance to serve, while often an exercise in humility, is also an exercise in being IN God, of living within Him and His Kingdom.
When we reflect on our omissions and sins, the reflection should be primarily one of how much we have lost by not being available to God. Certainly there are other considerations--heaven, hell, death, and judgment--but all of these seem to pale in the face of the tremendous crime of not living life as it was meant to be lived--in the joy of union with God.
These last things swing like the sword of Damocles over us--impending with threat, but they are considerations that force the sullen flesh into action. We who claim to be of Christ, who do have some vague sort of religious life (at least), do not need them to inspire us to action or to keep us on the right path--though they are always there. What we need to be more in mind of is the infinitely sad missed opportunities to be present to God and to be One with God in His service.
Posted by Steven Riddle at 8:05 AM
November 19, 2002
St. Gaspar from a Different Quarter
St. Gaspar from a Different Quarter
Fr. Keyes C.PP. S. often is the source of Gaspariana. Recently he made us aware of 31 maxims on Humility that St. Gaspar promulgated and encouraged his followers to post. John DaFiesole at Disputations(direct link not working as this is the most recent entry--look for "Humility 101") has repackaged these in an interesting, perhaps more useful form. Each to his or her own taste. The repackaging is a trifle abrupt for me, but it does provide a good synopsis and some excellent lessons on humility.
Posted by Steven Riddle at 5:13 PM
October 10, 2002
Work in Progress I wanted
Work in Progress
I wanted to share this for any comments or reactions. There are two points that I am a bit concerned about. First, I realized the title is suggestive of Vachel Lindsay's magnificent "General Booth Enters Heaven." It is not intended to refer to that poem, nor is the content even remotely similar. The second is that it may seem to approach universalism by implication. I am not a universalist, largely because the Church has put the whole idea under Anathema. But let me say that my approach is very similar to what I understand of both Hans Balthasar and, more recently, Richard John Neuhaus. I am somewhat concerned about Jesus saying, "Judge not lest ye be judged." Here I hope I have not judged, but only played out a scenario both possible, and it is my prayer, probable for all us weak mortals.
Jesus Greets Sir Richard Rich
My perjurer,
My chancellor,
my saint-maker,
my conniving fool,
my puppet,
my liar,
my escapee.Your fine clothes
betray you,
lock you up
again and again.You ask no
quarter, gave
none. You gave
me a martyr,
and helped to slay
the conscience
of a king
already
far gone along
that way.Oh my fellow,
what shall I
do to you?
But for the
prayers of
that merry
one, who twists
words with the rest
of the puzzlers--
with Good Robert
of the Canon Code,
and Jerome
who made me
known to all.
With Thomas
who loved me
with words all straw,
and Francis
who laughs them all
to silliness.
That man, good
Erasmus'
friend, has bent
my ear for
year upon year.So though your case
was perilous
close, my father's
Grace, through my
mother's hands
brought me yet
another bought
with my own blood.Oh my perjurer,
meet him whom
you doomed and be
welcomed through
his love to
this heaven, though
it be hell
your actions earned.© 2002 Steven Riddle
Posted by Steven Riddle at 7:45 AM
October 2, 2002
Josemaria Escriva on Humility
A reader who is very dear to my heart, asked about Escriva's writings on humility. I have this list tacked up on my wall at work.
from The Furrow Blessed (St.) Josemaria Escriva263
Allow me to remind you that among other evident signs of a lack of humility are:
—Thinking that what you do or say is better than what others do or say;
—Always wanting to get your own way;
—Arguing when you are not right or — when you are — insisting stubbornly or with bad manners;
—Giving your opinion without being asked for it, when charity does not demand you to do so;
—Despising the point of view of others;
—Not being aware that all the gifts and qualities you have are on loan;
—Not acknowledging that you are unworthy of all honour or esteem, even the ground you are treading on or the things you own;
—Mentioning yourself as an example in conversation;
—Speaking badly about yourself, so that they may form a good opinion of you, or contradict you;
—Making excuses when rebuked;
—Hiding some humiliating faults from your director, so that he may not lose the good opinion he has of you;
—Hearing praise with satisfaction, or being glad that others have spoken well of you;
—Being hurt that others are held in greater esteem than you;
—Refusing to carry out menial tasks;
—Seeking or wanting to be singled out;
—Letting drop words of self-praise in conversation, or words that might show your honesty, your wit or skill, your professional prestige ... ;
—Being ashamed of not having certain possessions ...
I hope this was helpful. It turns out that a better search term is "lack of humility."
Posted by Steven Riddle at 11:18 AM
September 12, 2002
St. Francis Borgia
St. Francis Borgia
Here's a mind-boggling concept from the Life of St. Francis Borgia.
From the time that he began to give himself totally to the divine service Francis Borgia, who was canonized in 1671, learned the importance and difficulty of attaining to humility, and he tried unremittingly to humble himself in the divine presence and within himself. Amidst the honours and respect that were shown him at Valladolid, his companion, Father Bustamante, noticed that he was not only quiet but more than ordinarily self-effacing, for which he asked the reason. "I considered", said St Francis, "in my morning meditation that Hell is my due. I think that all men and even dumb creatures ought to cry out after me, 'Hell is your place'." He one day told the novices that in meditating on the actions of Christ he had for six years always placed himself in spirit at the feet of Judas; but then he realized that Christ had washed the feet even of that traitor, so that he thenceforth felt unworthy to approach even him.
Posted by Steven Riddle at 7:40 PM
August 28, 2002
One More Time--Audience in Krakow
Here is a wonderful reflection from the Wednesday Audience held in Poland. The prayer at the end is, again, exemplary.
From the Wednesday 21 August 2002 Audience in Krakow, (?) Poland
John Paul II
4. My pilgrimage then took me to Kalwaria Zebrzydowska to commemorate the 400th anniversary of the shrine dedicated to the Passion of Jesus and to our Lady of Sorrows. I have been attached to that holy place since childhood. I often experienced there how the Mother of God, Our Lady of Grace, turns her merciful eyes to afflicted humanity, in need of her wisdom and help.After Czestochowa, it is one of the better known and visited shrines of Poland to which the faithful come even from the countries nearby. After travelling the paths of the Way of the Cross and of the Compassion of the Mother of God, the pilgrims pause to pray before the ancient and miraculous image of Mary, our Advocate, who welcomes them with eyes filled with love. Beside her, one can perceive and understand the mysterious bond between the "suffering" (patì) Redeemer on Calvary and his "co-suffering" (compatì) Mother at the foot of the Cross. In this communion of love in suffering it is easy to discern the source of the power of intercession which the prayer of the Virgin Mary has for us, her children.
Let us ask Our Lady to kindle in our hearts the spark of the grace of God and to help us transmit to the world the fire of Divine Mercy. May Mary obtain for all people the gift of unity and peace: unity of faith, unity of spirit and of thought, unity of families; peace of hearts, peace of nations and of the world, while we wait for Christ to return in glory.
Posted by Steven Riddle at 8:58 AM
August 25, 2002
Thou Art Peter III Viva Il Papa!
From the poetry of His Holiness John Paul II. (Find more poetry here.)
from Space Which Remains in You
John Paul II
(spoken by the apostle John)Your arms now remember His space, the little head
snuggling to your shoulder,
for the space has remained in You,
for it was taken from You.And shining never empty. So very present in You.
When with my trembling hands I broke the bread
to give it to you, Mother,
I stood for a moment amazed as I saw
the whole truth through one single tear
in your eye.
Posted by Steven Riddle at 2:58 PM
August 19, 2002
Seventeen Evidences of a Lack of Humility
Apropos of the remarkable discussion Kairos started yesterday on humility:
At the risk of violating number 8 below, I use leave this as a checklist on my wall at work. I cheer when I have shown as few as nine of the seventeen in a day. This is from the remarkable writings of Josemaria Escriva, soon-to-be St. Josemaria.
Furrow Josemaria Escriva
263
Allow me to remind you that among other evident signs of a lack of humility are:--Thinking that what you do or say is better than what others do or say;
--Always wanting to get your own way;
--Arguing when you are not right or --when you are -- insisting stubbornly or with bad manners;
--Giving your opinion without being asked for it, when charity does not demand you to do so;
--Despising the point of view of others;
--Not being aware that all the gifts and qualities you have are on loan;
--Not acknowledging that you are unworthy of all honour or esteem, even the ground you are treading on or the things you own;
--Mentioning yourself as an example in conversation;
--Speaking badly about yourself, so that they may form a good opinion of you, or contradict you;
--Making excuses when rebuked;
--Hiding some humiliating faults from your director, so that he may not lose the good opinion he has of you;
--Hearing praise with satisfaction, or being glad that others have spoken well of you;
--Being hurt that others are held in greater esteem than you;
--Refusing to carry out menial tasks;
—Seeking or wanting to be singled out;
--Letting drop words of self-praise in conversation, or words that might show your honesty, your wit or skill, your professional prestige ... ;
--Being ashamed of not having certain possessions ...
Posted by Steven Riddle at 9:40 PM
August 8, 2002
Happy Saint Dominic's Day
Happy Saint Dominic's Day
To all Dominicans--a most blessed feast day!
And that he might be construed as he was,
A spirit from this place went forth to name him
With His possessive whose he wholly was.Dominic was he called; and him I speak of
Even as of the husbandman whom Christ
Elected to his garden to assist him.Envoy and servant sooth he seemed of Christ,
For the first love made manifest in him
Was the first counsel that was given by Christ.Silent and wakeful many a time was he
Discovered by his nurse upon the ground,
As if he would have said, 'For this I came.'O thou his father, Felix verily!
O thou his mother, verily Joanna,
If this, interpreted, means as is said!Not for the world which people toil for now
In following Ostiense and Taddeo,
But through his longing after the true manna,He in short time became so great a teacher,
That he began to go about the vineyard,
Which fadeth soon, if faithless be the dresser;And of the See, (that once was more benignant
Unto the righteous poor, not through itself,
But him who sits there and degenerates,)Not to dispense or two or three for six,
Not any fortune of first vacancy,
'Non decimas quae sunt pauperum Dei,'He asked for, but against the errant world
Permission to do battle for the seed,
Of which these four and twenty plants surround thee.Then with the doctrine and the will together,
With office apostolical he moved,
Like torrent which some lofty vein out-presses;And in among the shoots heretical
His impetus with greater fury smote,
Wherever the resistance was the greatest.Of him were made thereafter divers runnels,
Whereby the garden catholic is watered,
So that more living its plantations stand.From Paradiso Canto XII
My apologies for the translation (Longfellow) but needed to find something that was without question public domain.
Posted by Steven Riddle at 8:06 AM
August 5, 2002
The Beauty of the Saints
God has made powerful provision for all his people in the person of His saints. There seems to be a saint for every person and temperament. What is more, we have images from the lives of saints that, while the saint may or may not appeal, the moment speaks to us.
St. Alphonsus Liguori was a prolific writer and among the things presented to the world is a magnificent compendium The Practice of the Love of Jesus Christ. Naturally, the lives of saints makes up only a portion of the work. But here is a excerpt that really spoke to me:
Similarly Saint Mary Magdalen de Pazzi, when she held any beautiful flower in her hand, felt herself on fire with love for God, and she would say: "Then God has thought from all eternity of creating this flower for love of me." Thus that flower became, as it were, a dart of love, which sweetly wounded her, and brought her closer to God.
The saints are so steeped in prayer that they are able to show us the world anew. In their innocence of vision they strip away some of the illusions that we have built up about ourselves and the world. Who among us would look upon a flower and conclude that God in His love had made that flower particularly and especially for us at that moment in time? One of our prayers should be to be able to see things as they are--to be able to rip through illusion and see God's particular love and care for us.
Posted by Steven Riddle at 5:49 AM
August 4, 2002
Memento Mori
Memento Mori
Long called Venerable, St. Bede offers this brief reflection on the four last things:
Bede's Death Song
from The Venerable Bede (673-735)
Fore there neidfaerae naenig uuiurthit
thoncsnotturra than him tharf sie
to ymbhycggannae aer his hiniongae
huaet his gastae godaes aeththa yflaes
aefter deothdaege doemid uueorthae.[Loose Translation:
Before the inevitable journey there is no one
wiser than him who, knowing his need,
ponders, before his journey,
what good and evil within his soul,
after his death, will be judged.]
Posted by Steven Riddle at 7:33 AM
August 3, 2002
Father Augustine Baker: One of the Great English Martyrs
And a little known teacher of prayer. His works are still in the sometimes tortured prose of the seventeenth century, but what he has to say holds true now as then.
1. IT was only infinite goodness that moved Almighty God to create the world of nothing, and particularly in this inferior visible world, to create man after His own image and similitude, consisting of a frail earthly body, which is the prison of an immortal, intellectual spirit, to the end that by his understanding, which is capable of an unlimited knowledge, and by his will, which cannot be replenished with any object of goodness less than infinite, he might so govern and order himself, and all other visible creatures, as thereby to arrive unto the end for which he was made, to wit, eternal beatitude both in soul and body in heaven, the which consists in a returning to the divine principle front whom he flowed, and an inconceivably happy union with Him, both in mind, contemplating eternally His infinite perfections, and in will and affections eternally loving, admiring, and enjoying the said perfections.
2. Now to the end that man might not (except by his own free, and willful choice of misery) fail from attaining to the only universal end of his creation, God was pleased to the natural vast capacity of man's understanding and will to add a supernatural light, illustrating his mind to believe and know Him, and divine charity in the will, which was as it were a weight to incline and draw the soul, without any defect or interruption to love God, and Him only. So that by a continual presence of this light, and an uninterrupted exercise of this love, the soul of man would in time have attained to such a measure of perfection of union with God in this world, as without dying to merit a translation from hence to heaven, there eternally to enjoy a far more incomprehensibly perfect and beatifying union with God.
Posted by Steven Riddle at 7:29 AM