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Archive for the ‘Pope Benedict XVI’ Category

Today’s their feastday.  Back in 2006, Pope Emeritus Benedict XVI spoke about them at a General Audience, part of a series on the Apostles:

Simon is given a nickname that varies in the four lists: while Matthew and Mark describe him as a “Cananaean”, Luke instead describes him as a “Zealot”.

In fact, the two descriptions are equivalent because they mean the same thing: indeed, in Hebrew the verb qanà’ means “to be jealous, ardent” and can be said both of God, since he is jealous with regard to his Chosen People (cf. Ex 20: 5), and of men who burn with zeal in serving the one God with unreserved devotion, such as Elijah (cf. I Kgs 19: 10).

Thus, it is highly likely that even if this Simon was not exactly a member of the nationalist movement of Zealots, he was at least marked by passionate attachment to his Jewish identity, hence, for God, his People and divine Law.

If this was the case, Simon was worlds apart from Matthew, who, on the contrary, had an activity behind him as a tax collector that was frowned upon as entirely impure. This shows that Jesus called his disciples and collaborators, without exception, from the most varied social and religious backgrounds.

It was people who interested him, not social classes or labels! And the best thing is that in the group of his followers, despite their differences, they all lived side by side, overcoming imaginable difficulties: indeed, what bound them together was Jesus himself, in whom they all found themselves united with one another.

This is clearly a lesson for us who are often inclined to accentuate differences and even contrasts, forgetting that in Jesus Christ we are given the strength to get the better of our continual conflicts.

Let us also bear in mind that the group of the Twelve is the prefiguration of the Church, where there must be room for all charisms, peoples and races, all human qualities that find their composition and unity in communion with Jesus.

st.  Simon St. Jude

Then with regard to Jude Thaddaeus, this is what tradition has called him, combining two different names: in fact, whereas Matthew and Mark call him simply “Thaddaeus” (Mt 10: 3; Mk 3: 18), Luke calls him “Judas, the son of James” (Lk 6: 16; Acts 1: 13).

The nickname “Thaddaeus” is of uncertain origin and is explained either as coming from the Aramaic, taddà’, which means “breast” and would therefore suggest “magnanimous”, or as an abbreviation of a Greek name, such as “Teodòro, Teòdoto”.

Very little about him has come down to us. John alone mentions a question he addressed to Jesus at the Last Supper: Thaddaeus says to the Lord: “Lord, how is it that you will manifest yourself to us and not to the world?”.

This is a very timely question which we also address to the Lord: why did not the Risen One reveal himself to his enemies in his full glory in order to show that it is God who is victorious? Why did he only manifest himself to his disciples? Jesus’ answer is mysterious and profound. The Lord says: “If a man loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him” (Jn 14: 22-23).

This means that the Risen One must be seen, must be perceived also by the heart, in a way so that God may take up his abode within us. The Lord does not appear as a thing. He desires to enter our lives, and therefore his manifestation is a manifestation that implies and presupposes an open heart. Only in this way do we see the Risen One.

The paternity of one of those New Testament Letters known as “catholic”, since they are not addressed to a specific local Church but intended for a far wider circle, has been attributed to Jude Thaddaeus. Actually, it is addressed “to those who are called, beloved in God the Father and kept for Jesus Christ” (v. 1).

A major concern of this writing is to put Christians on guard against those who make a pretext of God’s grace to excuse their own licentiousness and corrupt their brethren with unacceptable teachings, introducing division within the Church “in their dreamings” (v. 8).

This is how Jude defines their doctrine and particular ideas. He even compares them to fallen angels and, mincing no words, says that “they walk in the way of Cain” (v. 11).

Furthermore, he brands them mercilessly as “waterless clouds, carried along by winds; fruitless trees in late autumn, twice dead, uprooted; wild waves of the sea, casting up the foam of their own shame; wandering stars for whom the nether gloom of darkness has been reserved for ever” (vv. 12-13).

Today, perhaps, we are no longer accustomed to using language that is so polemic, yet that tells us something important. In the midst of all the temptations that exist, with all the currents of modern life, we must preserve our faith’s identity. Of course, the way of indulgence and dialogue, on which the Second Vatican Counsel happily set out, should certainly be followed firmly and consistently.

But this path of dialogue, while so necessary, must not make us forget our duty to rethink and to highlight just as forcefully the main and indispensable aspects of our Christian identity. Moreover, it is essential to keep clearly in mind that our identity requires strength, clarity and courage in light of the contradictions of the world in which we live.

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What a saint!

You can, of course, read her major works online here, as well as in many other places online.

For an introduction, let’s turn to Pope Emeritus Benedict XVI.

Back in 2011, as part of his series of General Audience talks on great figures in the Church (beginning with the Apostles), he turned to Teresa.  It’s a wonderful introduction to her life.  After outlining her biography and achievements, he turns to the impact of her life and work:

In the first place St Teresa proposes the evangelical virtues as the basis of all Christian and "teresa of avila"human life and in particular, detachment from possessions, that is, evangelical poverty, and this concerns all of us; love for one another as an essential element of community and social life; humility as love for the truth; determination as a fruit of Christian daring; theological hope, which she describes as the thirst for living water.

……

Secondly, St Teresa proposes a profound harmony with the great biblical figures and eager listening to the word of God. She feels above all closely in tune with the Bride in the Song of Songs and with the Apostle Paul, as well as with Christ in the Passion and with Jesus in the Eucharist. The Saint then stresses how essential prayer is. Praying, she says, “means being on terms of friendship with God frequently conversing in secret with him who, we know, loves us” (Vida 8, 5).

…..

Prayer is life and develops gradually, in pace with the growth of Christian life: it begins with vocal prayer, passes through interiorization by means of meditation and recollection, until it attains the union of love with Christ and with the Holy Trinity. Obviously, in the development of prayer climbing to the highest steps does not mean abandoning the previous type of prayer. Rather, it is a gradual deepening of the relationship with God that envelops the whole of life.

…..

Another subject dear to the Saint is the centrality of Christ’s humanity. For Teresa, in fact, Christian life is the personal relationship with Jesus that culminates in union with him through grace, love and imitation. Hence the importance she attaches to meditation on the Passion and on the Eucharist as the presence of Christ in the Church for the life of every believer, and as the heart of the Liturgy. St Teresa lives out unconditional love for the Church: she shows a lively “sensus Ecclesiae”, in the face of the episodes of division and conflict in the Church of her time.

…..

Dear brothers and sisters, St Teresa of Jesus is a true teacher of Christian life for the faithful of every time. In our society, which all too often lacks spiritual values, St Teresa teaches us to be unflagging witnesses of God, of his presence and of his action. She teaches us truly to feel this thirst for God that exists in the depths of our hearts, this desire to see God, to seek God, to be in conversation with him and to be his friends.

This is the friendship we all need that we must seek anew, day after day. May the example of this Saint, profoundly contemplative and effectively active, spur us too every day to dedicate the right time to prayer, to this openness to God, to this journey, in order to seek God, to see him, to discover his friendship and so to find true life; indeed many of us should truly say: “I am not alive, I am not truly alive because I do not live the essence of my life”.

Therefore time devoted to prayer is not time wasted, it is time in which the path of life unfolds, the path unfolds to learning from God an ardent love for him, for his Church, and practical charity for our brothers and sisters. Many thanks.

Then, in 2012, Benedict sent a letter to the Bishop of Avila on the occasion of the 450th anniversary of the beginning of Teresa’s reform. It’s really a wonderful letter:

By distancing herself from the Mitigated Rule in order to further a radical return to the primitive Rule, St Teresa de Jesús wished to encourage a form of life that would favour the personal encounter with the Lord, for which “we have only to find a place where we can be alone and look upon him present within us. Nor need we feel strange in the presence of so kind a Guest” (Camino de perfección [the Way of Perfection] 28, 2). The Monastery of San José came into being precisely in order that all its daughters might have the best possible conditions for speaking to God and establishing a profound and intimate relationship with him.

….

Teresa of Avila’s example is a great help to us in this exciting task. We can say that in her time the Saint evangelized without mincing her words, with unfailing ardour, with methods foreign to inertia and with expressions haloed with light. Her example keeps all its freshness at the crossroads of our time. It is here that we feel the urgent need for the baptized to renew their hearts through personal prayer which, in accordance with the dictates of the Mystic of Avila, is also centred on contemplation of the Most Holy Humanity of Christ as the only way on which to find God’s glory (cf. Libro de la Vida, 22, 1; Las Moradas [Interior Castle] 6, 7). Thus they will be able to form authentic families which discover in the Gospel the fire of their hearths; lively and united Christian communities, cemented on Christ as their corner-stone and which thirst after a life of generous and brotherly service. It should also be hoped that ceaseless prayer will foster priority attention to the vocations ministry, emphasizing in particular the beauty of the consecrated life which, as a treasure of the Church and an outpouring of graces, must be duly accompanied in both its active and contemplative dimensions.

The power of Christ will likewise lead to the multiplication of projects to enable the People of God to recover its strength in the only possible way: by making room within us for the sentiments of the Lord Jesus (cf. Phil 2:5), seeking in every circumstance a radical experience of his Gospel. This means, first of all, allowing the Holy Spirit to make us friends of the Teacher and to conform us to him.

…..

Today, this most illustrious daughter of the Diocese of Avila invites us to this radicalism and faithfulness. Accepting her beautiful legacy at this moment in history, the Pope asks all the members of this particular Church, and especially youth, to take seriously the common vocation to holiness. Following in the footsteps of Teresa of Jesus, allow me to say to all who have their future before them: may you too, aspire to belong totally to Jesus, only to Jesus and always to Jesus. Do not be afraid to say to Our Lord, as she did, “I am yours; I was born for you, what do you want to do with me?” (Poem 2).

I do think here that you can really see the particular way of expression that Benedict used again and again: the journey of the Christian is to be conformed to Christ. (Very Pauline, yes?)  Not merely to imitate, but to be conformed.  This suggests a deep level of engagement, a degree of surrender and understanding of the dynamic and purpose of human life that is far different that simply “trying to be like.”

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Pope Emeritus Benedict XVI beatified Newman, whose memorial is today, October 9, on his visit to England in 2010.  So naturally, on that visit, he had many interesting things to say about him:

In an interview on the plane to England:

He was a man of great spirituality, of humanity, of prayer, with a profound relationship with God, a personal relationship, and hence a deep relationship with the people of his time and ours. So I would point to these three elements: modernity in his life with the same doubts and problems of our lives today; his great culture, his knowledge of the treasures of human culture, openness to permanent search, to permanent renewal and, spirituality, spiritual life, life with God; these elements give to this man an exceptional stature for our time.

At the prayer vigil before the beatification:

Let me begin by recalling that Newman, by his own account, traced the course of his whole life back to a powerful experience of conversion which he had as a young man. It was an immediate experience of the truth of God’s word, of the objective reality of Christian revelation as handed down in the Church. This experience, at once religious and intellectual, would inspire his vocation to be a minister of the Gospel, his discernment of the source of authoritative teaching in the Church of God, and his zeal for the renewal of ecclesial life in fidelity to the apostolic tradition. At the end of his life, Newman would describe his life’s work as a struggle against the growing tendency to view religion as a purely private and subjective matter, a question of personal opinion. Here is the first lesson we can learn from his life: in our day, when an intellectual and moral relativism threatens to sap the very foundations of our society, Newman reminds us that, as men and women made in the image and likeness of God, we were created to know the truth, to find in that truth our ultimate freedom and the fulfilment of our deepest human aspirations. In a word, we are meant to know Christ, who is himself “the way, and the truth, and the life” (Jn 14:6).

Newman’s life also teaches us that passion for the truth, intellectual honesty and genuine conversion are costly. The truth that sets us free cannot be kept to ourselves; it calls for testimony, it begs to be heard, and in the end its convincing power comes from itself and not from the human eloquence or arguments in which it may be couched. Not far from here, at Tyburn, great numbers of our brothers and sisters died for the faith; the witness of their fidelity to the end was ever more powerful than the inspired words that so many of them spoke before surrendering everything to the Lord. In our own time, the price to be paid for fidelity to the Gospel is no longer being hanged, drawn and quartered but it often involves being dismissed out of hand, ridiculed or parodied. And yet, the Church cannot withdraw from the task of proclaiming Christ and his Gospel as saving truth, the source of our ultimate happiness as individuals and as the foundation of a just and humane society.

Finally, Newman teaches us that if we have accepted the truth of Christ and committed our lives to him, there can be no separation between what we believe and the way we live our lives. Our every thought, word and action must be directed to the glory of God and the spread of his Kingdom. Newman understood this, and was the great champion of the prophetic office of the Christian laity……more.

And then, of course the homily at the Mass:

While it is John Henry Newman’s intellectual legacy that has understandably received most attention in the vast literature devoted to his life and work, I prefer on this occasion to conclude with a brief reflection on his life as a priest, a pastor of souls. The warmth and humanity underlying his appreciation of the pastoral ministry is beautifully expressed in another of his famous sermons: “Had Angels been your priests, my brethren, they could not have condoled with you, sympathized with you, have had compassion on you, felt tenderly for you, and made allowances for you, as we can; they could not have been your patterns and guides, and have led you on from your old selves into a new life, as they can who come from the midst of you” (“Men, not Angels: the Priests of the Gospel”, Discourses to Mixed Congregations, 3). He lived out that profoundly human vision of priestly ministry in his devoted care for the people of Birmingham during the years that he spent at the Oratory he founded, visiting the sick and the poor, comforting the bereaved, caring for those in prison. No wonder that on his death so many thousands of people lined the local streets as his body was taken to its place of burial not half a mile from here. One hundred and twenty years later, great crowds have assembled once again to rejoice in the Church’s solemn recognition of the outstanding holiness of this much-loved father of souls. What better way to express the joy of this moment than by turning to our heavenly Father in heartfelt thanksgiving, praying in the words that Blessed John Henry Newman placed on the lips of the choirs of angels in heaven:

Praise to the Holiest in the height
And in the depth be praise;
In all his words most wonderful,
Most sure in all his ways!
(The Dream of Gerontius).    .…more

This site offers more quotes from Benedict on Newman:

Conscience for Newman does not mean that the subject is the standard vis-à-vis the claims of authority in a truth less world, a world which lives from the compromise between the claims of the subject and the claims of the social order. Even more, conscience signifies the perceptible and demanding presence of the voice of truth in the subject himself. It is the overcoming of mere subjectivity in the encounter of the interiority of man with the truth from God. The verse Newman composed in 1833 in Sicily is characteristic: “I loved to choose and see my path but now, lead thou me on!” Newman’s conversion to Catholicism was not for him a matter of personal taste or of subjective, spiritual need. He expressed himself on this even in 1844, on the threshold, so to speak, of his conversion: “No one can have a more unfavourable view than I of the present state of Roman Catholics.” Newman was much more taken by the necessity to obey recognized truth than his own preferences – even against his own sensitivity and bonds of friendship and ties due to similar backgrounds. It seems to me characteristic of Newman that he emphasized the priority of truth over goodness in the order of virtues. Or, to put it in a way which is more understandable for us, he emphasized truth’s priority over consensus, over the accommodation of groups

Our book Be Saints! was inspired by another talk Benedict gave on this visit.  Read more about it here.

"amy welborn"

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On this feast of St. Bruno, founder of the Carthusians, you might want to read this talk that Pope Emeritus Benedict XVI gave in 2011 at the Charterhouse of Serra San Bruno:

I chose to mention this socio-cultural condition because it highlights the specific charism of the Charterhouse as a precious gift for the Church and for the world, a gift that contains a deep message for our life and for the whole of humanity. I shall sum it up like this: by withdrawing into silence and solitude, human beings, so to speak, “expose” themselves to reality in their nakedness, to that apparent “void”, which I mentioned at the outset, in order to experience instead Fullness, the presence of God, of the most real Reality that exists and that lies beyond the tangible dimension. He is a perceptible presence in every creature: in the air that we breathe, in the light that we see and that warms us, in the grass, in stones…. God,Creator omnium, [the Creator of all], passes through all things but is beyond them and for this very reason is the foundation of them all.

The monk, in leaving everything, “takes a risk”, as it were: he exposes himself to solitude and silence in order to live on nothing but the essential, and precisely in living on the essential he also finds a deep communion with his brethren, with every human being.

Some might think that it would suffice to come here to take this “leap”. But it is not like this. This vocation, like every vocation, finds an answer in an ongoing process, in a life-long search. Indeed it is not enough to withdraw to a place such as this in order to learn to be in God’s presence. Just as in marriage it is not enough to celebrate the Sacrament to become effectively one but it is necessary to let God’s grace act and to walk together through the daily routine of conjugal life, so becoming monks requires time, practice and patience, “in a divine and persevering vigilance”, as St Bruno said, they “await the return of their Lord so that they might be able to open the door to him as soon as he knocks” (Letter to Rudolph “the Green”, n. 4); and the beauty of every vocation in the Church consists precisely in this: giving God time to act with his Spirit and to one’s own humanity to form itself, to grow in that particular state of life according to the measure of the maturity of Christ.

In Christ there is everything, fullness; we need time to make one of the dimensions of his mystery our own. We could say that this is a journey of transformation in which the mystery of Christi’s resurrection is brought about and made manifest in us, a mystery of which the word of God in the biblical Reading from the Letter to the Romans has reminded us this evening: the Holy Spirit who raised Jesus from the dead and will give life to our mortal bodies also (cf. Rom 8:11) is the One who also brings about our configuration to Christ in accordance with each one’s vocation, a journey that unwinds from the baptismal font to death, a passing on to the Father’s house. In the world’s eyes it sometimes seems impossible to spend one’s whole life in a monastery but in fact a whole life barely suffices to enter into this union with God, into this essential and profound Reality which is Jesus Christ.

"amy welborn"This is why I have come here, dear Brothers who make up the Carthusian Community of Serra San Bruno, to tell you that the Church needs you and that you need the Church! Your place is not on the fringes: no vocation in the People of God is on the fringes. We are one body, in which every member is important and has the same dignity, and is inseparable from the whole. You too, who live in voluntary isolation, are in the heart of the Church and make the pure blood of contemplation and of the love of God course through your veins.

Stat Crux dum volvitur orbis [the cross is steady while the world is turning], your motto says. The Cross of Christ is the firm point in the midst of the world’s changes and upheavals. Life in a Charterhouse shares in the stability of the Cross which is that of God, of God’s faithful love. By remaining firmly united to Christ, like the branches to the Vine, may you too, dear Carthusian Brothers, be associated with his mystery of salvation, like the Virgin Mary whostabat (stood) beneath the Cross, united with her Son in the same sacrifice of love.

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And now, moving to Book #3 in our collection…

"amy welborn"The story for Bambinelli Sunday was Ann’s idea.  She had been long intrigued by the intricacy and liveliness of Neapolitan nativity scenes, and came up with the notion of a story focused on a little boy who’s part of a family of presepe makers from Naples, and who travels to Rome for the (newish) traditional blessing of Infant Jesus figures by the Pope in St. Peter’s Square on the 3rd Sunday of Advent.

Franciscan Media picked it up, and last year it was published.

(It’s not too early to order copies for your parish or school catechists….we have an instructional flyer for a catechetical session centered around the story here and detailed instructions at the link. Pastors and parish ministers? What about your own Bambinelli Sunday?)

"amy welborn"

This is a link to the group in Rome that sponsors Bambinelli Sunday in St. Peter’s Square.

This is a link to a 2013 blog post with an ongoing list of parishes doing their own Bambinelli – I can’t vouch for the links since most of them are to parish bulletins which may no longer be online  

Pope Benedict’s words at the 2008 event:

The blessing of the “Bambinelli” [Baby Jesus figurines] as they are called in Rome, reminds us that the crib is a school of life where we can learn the secret of true joy. This does not consist in having many things but in feeling loved by the Lord, in giving oneself as a gift for others and in loving one another. Let us look at the crib. Our Lady and St Joseph do not seem to be a very fortunate family; their first child was born in the midst of great hardship; yet they are full of deep joy, because they love each other, they help each other and, especially, they are certain that God, who made himself present in the little Jesus, is at work in their story. And the shepherds? What did they have to rejoice about? That Newborn Infant was not to change their condition of poverty and marginalization. But faith helped them recognize the “babe wrapped in swaddling clothes and lying in a manger” as a “sign” of the fulfilment of God’s promises for all human beings, “with whom he is pleased” (Lk 2: 12, 14).

This, dear friends, is what true joy consists in: it is feeling that our personal and community existence has been visited and filled by a great mystery, the mystery of God’s love. In order to rejoice we do not need things alone, but love and truth: we need a close God who warms our hearts and responds to our deepest expectations. This God is manifested in Jesus, born of the Virgin Mary. Therefore that “Bambinello” which we place in a stable or a grotto is the centre of all things, the heart of the world. Let us pray that every person, like the Virgin Mary, may accept as the centre of his or her life the God who made himself a Child, the source of true joy.

If you are a priest or deacon offering this blessing, you might use Pope Benedict’s blessing from 2008 (it’s also in the book) 

God, our Father 
you so loved humankind 
that you sent us your only Son Jesus, 
born of the Virgin Mary, 
to save us and lead us back to you.

We pray that with your Blessing 
these images of Jesus, 
who is about to come among us, 
may be a sign of your presence and 
love in our homes.

Good Father, 
give your Blessing to us too, 
to our parents, to our families and 
to our friends.

Open our hearts, 
so that we may be able to 
receive Jesus in joy, 
always do what he asks 
and see him in all those 
who are in need of our love.

We ask you this in the name of Jesus, 
your beloved Son 
who comes to give the world peace.

He lives and reigns forever and ever. 
Amen.

Books for teens

 Some of my other books for children.

Books for adult faith formation.

"amy welborn"

"amy welborn"

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As part of his General Audience series on the Greek and Latin Church Fathers, Pope Emeritus Benedict XVI spoke twice about St. Jerome, whose feast is today:

First:

What can we learn from St Jerome? It seems to me, this above all; to love the Word of God in Sacred Scripture. St Jerome said: “Ignorance of the Scriptures is ignorance of Christ”. It is therefore important that every Christian live in contact and in personal dialogue with the Word of God given to us in Sacred Scripture. This dialogue with Scripture must always have two dimensions: on the one hand, it must be a truly personal dialogue because God speaks with each one of us through Sacred Scripture and it has a message for each one. We must not read Sacred Scripture as a word of the past but as the Word of God that is also addressed to us, and we must try to understand what it is that the Lord wants to tell us. However, to avoid falling into individuali"amy welborn"sm, we must bear in mind that the Word of God has been given to us precisely in order to build communion and to join forces in the truth on our journey towards God. Thus, although it is always a personal Word, it is also a Word that builds community, that builds the Church. We must therefore read it in communion with the living Church. The privileged place for reading and listening to the Word of God is the liturgy, in which, celebrating the Word and making Christ’s Body present in the Sacrament, we actualize the Word in our lives and make it present among us. We must never forget that the Word of God transcends time. Human opinions come and go. What is very modern today will be very antiquated tomorrow. On the other hand, the Word of God is the Word of eternal life, it bears within it eternity and is valid for ever. By carrying the Word of God within us, we therefore carry within us eternity, eternal life.

The next week:

For Jerome, a fundamental criterion of the method for interpreting the Scriptures was harmony with the Church’s Magisterium. We should never read Scripture alone because we meet too many closed doors and could easily slip into error. The Bible has been written by the People of God and for the People of God under the inspiration of the Holy Spirit. Only in this communion with the People of God do we truly enter into the “we”, into the nucleus of the truth that God himself wants to tell us. For him, an authentic interpretation of the Bible must always be in harmonious accord with the faith of the Catholic Church. It is not a question of an exegesis imposed on this Book from without; the Book is really the voice of the pilgrim People of God and only in the faith of this People are we “correctly attuned” to understand Sacred Scripture. Therefore, Jerome admonishes: “Remain firmly attached to the traditional doctrine that you have been taught, so that you can preach according to right doctrine and refute those who contradict it” (Ep. 52, 7). In particular, given that Jesus Christ founded his Church on Peter, every Christian, he concludes, must be in communion “with St Peter’s See. I know that on this rock the Church is built” (Ep. 15, 2). Consequently, without equivocation, he declared: “I am with whoever is united to the teaching of St Peter” (Ep. 16).

Obviously, Jerome does not neglect the ethical aspect. Indeed, he often recalls the duty to harmonize one’s life with the divine Word, and only by living it does one also find the capacity to understand it. This consistency is indispensable for every Christian, and particularly for the preacher, so that his actions may never contradict his discourses nor be an embarrassment to him. Thus, he exhorts the priest Nepotian: “May your actions never be unworthy of your words, may it not happen that, when you preach in church, someone might say to himself: “Why does he therefore not act like this?’. How could a teacher, on a full stomach, discuss fasting; even a thief can blame avarice; but in the priest of Christ the mind and words must harmonize” (Ep. 52, 7). In another Epistle Jerome repeats: “Even if we possess a splendid doctrine, the person who feels condemned by his own conscience remains disgraced” (Ep. 127, 4). Also on the theme of consistency he observes: the Gospel must translate into truly charitable behaviour, because in each human being the Person of Christ himself is present. For example, addressing the presbyter Paulinus (who then became Bishop of Nola and a Saint), Jerome counsels: “The true temple of Christ is the soul of the faithful: adorn it and beautify this shrine, place your offerings in it and receive Christ. What is the use of decorating the walls with precious stones if Christ dies of hunger in the person of the poor?” (Ep. 58, 7). Jerome concretizes the need “to clothe Christ in the poor, to visit him in the suffering, to nourish him in the hungry, to house him in the homeless” (Ep. 130, 14). The love of Christ, nourished with study and meditation, makes us rise above every difficulty: “Let us also love Jesus Christ, always seeking union with him: then even what is difficult will seem easy to us” (Ep. 22, 40).

Prosper of Aquitaine, who defined Jerome as a “model of conduct and teacher of the human race” (Carmen de ingratis, 57), also left us a rich and varied teaching on Christian asceticism. He reminds us that a courageous commitment towards perfection requires constant vigilance, frequent mortifications, even if with moderation and prudence, and assiduous intellectual and manual labour to avoid idleness (cf. Epp. 125, 11; 130, 15), and above all obedience to God: “Nothing… pleases God as much as obedience…, which is the most excellent and sole virtue” (Hom. de Oboedientia: CCL 78, 552). The practice of pilgrimage can also be part of the ascetical journey. In particular, Jerome promoted pilgrimages to the Holy Land, where pilgrims were welcomed and housed in the lodgings that were built next to the monastery of Bethlehem, thanks to the generosity of the noblewoman Paula, a spiritual daughter of Jerome (cf. Ep. 108, 14).

Lastly, one cannot remain silent about the importance that Jerome gave to the matter of Christian pedagogy (cf. Epp. 107; 128). He proposed to form “one soul that must become the temple of the Lord” (Ep. 107, 4), a “very precious gem” in the eyes of God (Ep. 107, 13). With profound intuition he advises to preserve oneself from evil and from the occasions of sin, and to exclude equivocal or dissipating friendships (cf. Ep. 107, 4, 8-9; also Ep. 128, 3-4). Above all, he exhorts parents to create a serene and joyful environment around their children, to stimulate them to study and work also through praise and emulation (cf. Epp.107, 4; 128, 1), encouraging them to overcome difficulties, foster good habits and avoid picking up bad habits, so that, and here he cites a phrase of Publius Siro which he heard at school: “it will be difficult for you to correct those things to which you are quietly habituating yourself” (Ep. 107, 8). Parents are the principal educators of their children, the first teachers of life. With great clarity Jerome, addressing a young girl’s mother and then mentioning her father, admonishes, almost expressing a fundamental duty of every human creature who comes into existence: “May she find in you her teacher, and may she look to you with the inexperienced wonder of childhood. Neither in you, nor in her father should she ever see behaviour that could lead to sin, as it could be copied. Remember that… you can educate her more by example than with words” (Ep. 107, 9). Among Jerome’s principal intuitions as a pedagogue, one must emphasize the importance he attributed to a healthy and integral education beginning from early childhood, the particular responsibility belonging to parents, the urgency of a serious moral and religious formation and the duty to study for a more complete human formation. Moreover, an aspect rather disregarded in ancient times but held vital by our author is the promotion of the woman, to whom he recognizes the right to a complete formation: human, scholastic, religious, professional. We see precisely today how the education of the personality in its totality, the education to responsibility before God and man, is the true condition of all progress, all peace, all reconciliation and the exclusion of violence. Education before God and man: it is Sacred Scripture that offers us the guide for education and thus of true humanism.

And why is a lion one of Jerome’s attributes in art?

St. Jerome was quite a popular subject for artists – the inherent drama of his situation – out there in the wilderness, surrounded by his texts, translating and writing  – was quite attractive to artists.

And what of that lion? The imagery is rooted in early medieval hagiography which told a story  – inspired most assume by Aesop, but others draw connections to nother saint, >Gerasimus, whose legend includes a similar tale. The story is of a lion, rescued from a wound by Jerome, who is brought into the monastery to watch and protect the monks’ donkey. One day, the donkey is lost, and the monks (not Jerome) assume the lion has killed him, and punish him with menial tasks as a consequence.

The donkey, however, had been stolen by traders, and one evening the lion sees the donkey, returning with the traders, and he alerts the monastery. The monks, so quick to rush to judgment, are chastised by Jerome, and the lion lives out his days, faithful to his friend.

Goddenstjerome_1There are at least two versions of this story retold for children. The more contemporary version was written by Margaret Hodges, who has quite a few saints’ books under her belt, and illustrated by Barry Moser.

Then there’s the Rumer Godden version which is a little longer than the modern telling, and is of course, by Rumer Godden.

 

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All right…after Friendship with Jesus was published by the Catholic Truth Society, Pope Benedict visited England.  During that visit, he gave a talk to school children at an event called “The Big Assembly,” and like all of the talks and homilies he gave at such events,  it was rich and so expressive of his skillful way of teaching, which is profound, yet simple..and yet again, not watered down…so…26811_W

Another book!

Again, CTS was a joy to work with.  In structuring this book, we combined the pope’s words with quotations from various saints.  The images are mostly of contemporary children engaged in activities that illustrate the call of Pope Benedict and the saints to follow Christ.  Here’s the text of the entire talk. Some images:

"amy welborn" "amy welborn" "amy welborn"

"amy welborn"

Ann was interviewed about her work on this book here. 

The book was also picked up by Ignatius and is available here.  A beautiful introduction to the life of a disciple…IMHO.

"amy welborn"

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