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John of the Cross was born in 1542 in the small village of Fontiveros, near Avila in Old Castille, to Gonzalo de Yepes and Catalina Alvarez. The family was very poor because his father, Gonzalo, from a noble family of Toledo, had been thrown out of his home and disowned for marrying Catalina, a humble silk weaver.

Having lost his father at a tender age, when John was nine he moved with his mother and his brother Francisco to Medina del Campo, not far from Valladolid, a commercial and cultural centre. Here he attended the Colegio de los Doctrinos, carrying out in addition several humble tasks for the sisters of the Church-Convent of the Maddalena. Later, given his human qualities and his academic results, he was admitted first as a male nurse to the Hospital of the Conception, then to the recently founded Jesuit College at Medina del Campo.

He entered the College at the age of 18 and studied the humanities, rhetoric and classical languages for three years. At the end of his formation he had a clear perception of his vocation: the religious life, and, among the many orders present in Medina, he felt called to Carmel.

In the summer of 1563 he began his novitiate with the Carmelites in the town, taking the religious name of Juan de Santo Matía. The following year he went to the prestigious University of Salamanca, where he studied the humanities and philosophy for three years.

He was ordained a priest in 1567 and returned to Medina del Campo to celebrate his first Mass surrounded by his family’s love. It was precisely here that John and Teresa of Jesus first met. The meeting was crucial for them both. Teresa explained to him her plan for reforming Carmel, including the male branch of the Order, and suggested to John that he support it “for the greater glory of God”. The young priest was so fascinated by Teresa’s ideas that he became a great champion of her project.

For several months they worked together, sharing ideals and proposals aiming to inaugurate the first house of Discalced Carmelites as soon as possible. It was opened on 28 December 1568 at Duruelo in a remote part of the Province of Avila.

This first reformed male community consisted of John and three companions. In renewing their religious profession in accordance with the primitive Rule, each of the four took a new name: it was from this time that John called himself “of the Cross”, as he came to be known subsequently throughout the world.

At the end of 1572, at St Teresa’s request, he became confessor and vicar of the Monastery of the Incarnation in Avila where Teresa of Jesus was prioress. These were years of close collaboration and spiritual friendship which enriched both. The most important Teresian works and John’s first writings date back to this period.

Promoting adherence to the Carmelite reform was far from easy and cost John acute suffering. The most traumatic episode occurred in 1577, when he was seized and imprisoned in the Carmelite Convent of the Ancient Observance in Toledo, following an unjust accusation. The Saint, imprisoned for months, was subjected to physical and moral deprivations and constrictions. Here, together with other poems, he composed the well-known Spiritual Canticle. Finally, in the night between 16 and 17 August 1578, he made a daring escape and sought shelter at the Monastery of Discalced Carmelite Nuns in the town. St Teresa and her reformed companions celebrated his liberation with great joy and, after spending a brief period recovering, John was assigned to Andalusia where he spent 10 years in various convents, especially in Granada.

He was charged with ever more important offices in his Order, until he became vicar provincial and completed the draft of his spiritual treatises. He then returned to his native land as a member of the General Government of the Teresian religious family which already enjoyed full juridical autonomy.

He lived in the Carmel of Segovia, serving in the office of community superior. In 1591 he was relieved of all responsibility and assigned to the new religious Province of Mexico. While he was preparing for the long voyage with 10 companions he retired to a secluded convent near Jaén, where he fell seriously ill.

John faced great suffering with exemplary serenity and patience. He died in the night between 13 and 14 December 1591, while his confreres were reciting Matins. He took his leave of them saying: “Today I am going to sing the Office in Heaven”. His mortal remains were translated to Segovia. He was beatified by Clement X in 1675 and canonized by Benedict XIII in 1726.

John is considered one of the most important lyric poets of Spanish literature. His major works are four: The Ascent of Mount Carmel, The Dark Night, The Spiritual Canticle and The Living Flame of Love.

In The Spiritual Canticle St John presents the process of the soul’s purification and that is the gradual, joyful possession of God, until the soul succeeds in feeling that it loves God with the same love with which it is loved by him. The Living Flame of Love continues in this perspective, describing in greater detail the state of the transforming union with God.

The example that John uses is always that of fire: just as the stronger the fire burns and consumes wood, the brighter it grows until it blazes into a flame, so the Holy Spirit, who purifies and “cleanses” the soul during the dark night, with time illuminates and warms it as though it were a flame. The life of the soul is a continuous celebration of the Holy Spirit which gives us a glimpse of the glory of union with God in eternity.

The Ascent of Mount Carmel presents the spiritual itinerary from the viewpoint of the gradual purification of the soul, necessary in order to scale the peaks of Christian perfection, symbolized by the summit of Mount Carmel. This purification is proposed as a journey the human being undertakes, collaborating with divine action, to free the soul from every attachment or affection contrary to God’s will.

Purification which, if it is to attain the union of love with God must be total, begins by purifying the life of the senses and continues with the life obtained through the three theological virtues: faith, hope and charity, which purify the intention, the memory and the will.

The Dark Night describes the “passive” aspect, that is, God’s intervention in this process of the soul’s “purification”. In fact human endeavour on its own is unable to reach the profound roots of the person’s bad inclinations and habits: all it can do is to check them but cannot entirely uproot them. This requires the special action of God which radically purifies the spirit and "amy welborn"prepares it for the union of love with him.

St John describes this purification as “passive”, precisely because, although it is accepted by the soul, it is brought about by the mysterious action of the Holy Spirit who, like a burning flame, consumes every impurity. In this state the soul is subjected to every kind of trial, as if it were in a dark night.

This information on the Saint’s most important works help us to approach the salient points of his vast and profound mystical doctrine, whose purpose is to describe a sure way to attain holiness, the state of perfection to which God calls us all.

According to John of the Cross, all that exists, created by God, is good. Through creatures we may arrive at the discovery of the One who has left within them a trace of himself. Faith, in any case, is the one source given to the human being to know God as he is in himself, as the Triune God. All that God wished to communicate to man, he said in Jesus Christ, his Word made flesh. Jesus Christ is the only and definitive way to the Father (cf. Jn 14:6). Any created thing is nothing in comparison to God and is worth nothing outside him, consequently, to attain to the perfect love of God, every other love must be conformed in Christ to the divine love.

From this derives the insistence of St John of the Cross on the need for purification and inner self-emptying in order to be transformed into God, which is the one goal of perfection. This “purification” does not consist in the mere physical absence of things or of their use; on the contrary what makes the soul pure and free is the elimination of every disorderly dependence on things. All things should be placed in God as the centre and goal of life.

Of course, the long and difficult process of purification demands a personal effort, but the real protagonist is God: all that the human being can do is to “prepare” himself, to be open to divine action and not to set up obstacles to it. By living the theological virtues, human beings raise themselves and give value to their commitment. The growth of faith, hope and charity keeps pace with the work of purification and with the gradual union with God until they are transformed in him.

When it reaches this goal, the soul is immersed in Trinitarian life itself, so that St John affirms that it has reached the point of loving God with the same love with which he loves it, because he loves it in the Holy Spirit.

For this reason the Mystical Doctor maintains that there is no true union of love with God that does not culminate in Trinitarian union. In this supreme state the holy soul knows everything in God and no longer has to pass through creatures in order to reach him. The soul now feels bathed in divine love and rejoices in it without reserve.

Dear brothers and sisters, in the end the question is: does this Saint with his lofty mysticism, with this demanding journey towards the peak of perfection have anything to say to us, to the ordinary Christian who lives in the circumstances of our life today, or is he an example, a model for only a few elect souls who are truly able to undertake this journey of purification, of mystical ascesis?

To find the answer we must first of all bear in mind that the life of St John of the Cross did not “float on mystical clouds”; rather he had a very hard life, practical and concrete, both as a reformer of the Order, in which he came up against much opposition and from the Provincial Superior as well as in his confreres’ prison where he was exposed to unbelievable insults and physical abuse.

His life was hard yet it was precisely during the months he spent in prison that he wrote one of his most beautiful works. And so we can understand that the journey with Christ, travelling with Christ, “the Way”, is not an additional burden in our life, it is not something that would make our burden even heavier but something quite different. It is a light, a power that helps us to bear it.

If a person bears great love in himself, this love gives him wings, as it were, and he can face all life’s troubles more easily because he carries in himself this great light; this is faith: being loved by God and letting oneself be loved by God in Jesus Christ. Letting oneself be loved in this way is the light that helps us to bear our daily burden.

And holiness is not a very difficult action of ours but means exactly this “openness”: opening the windows of our soul to let in God’s light, without forgetting God because it is precisely in opening oneself to his light that one finds strength, one finds the joy of the redeemed.

Let us pray the Lord to help us discover this holiness, to let ourselves be loved by God who is our common vocation and the true redemption. Many thanks.

And for children. He’s in the Loyola Kids’ Book of Saints – here are a couple of the pages that I can reproduce for you. He’s in the section, “Saints are people who create.”

 

"amy welborn"

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Faith…science….all here.

His memorial is today, November 15. 

The Nashville Dominicans – who run the school one my sons have attended in the past – have a  nice page on him. 

From B16, a 2010 General Audience:

He still has a lot to teach us. Above all, St Albert shows that there is no opposition between faith and science, despite certain episodes of misunderstanding that have been recorded in history. A man of faith and prayer, as was St Albert the Great, can serenely foster the study of the natural sciences and progress in knowledge of the micro- and macrocosm, discovering the laws proper to the subject, since all this contributes to fostering thirst for and love of God. The Bible speaks to us of creation as of the first language through which Albert the Great StampGod who is supreme intelligence, who is the Logos reveals to us something of himself. The Book of Wisdom, for example, says that the phenomena of nature, endowed with greatness and beauty, is like the works of an artist through which, by analogy, we may know the Author of creation (cf. Wis 13: 5). With a classical similitude in the Middle Ages and in the Renaissance one can compare the natural world to a book written by God that we read according to the different approaches of the sciences (cf. Address to the participants in the Plenary Meeting of the Pontifical Academy of Sciences, 31 October 2008; L’Osservatore Romano English edition, 5 November 2008, p. 6). How many scientists, in fact, in the wake of St Albert the Great, have carried on their research inspired by wonder at and gratitude for a world which, to their eyes as scholars and believers, appeared and appears as the good work of a wise and loving Creator! Scientific study is then transformed into a hymn of praise. Enrico Medi, a great astrophysicist of our time, whose cause of beatification has been introduced, wrote: “O you mysterious galaxies… I see you, I calculate you, I understand you, I study you and I discover you, I penetrate you and I gather you. From you I take light and make it knowledge, I take movement and make it wisdom, I take sparkling colours and make them poetry; I take you stars in my hands and, trembling in the oneness of my being, I raise you above yourselves and offer you in prayer to the Creator, that through me alone you stars can worship” (Le Opere. Inno alla creazione).

St Albert the Great reminds us that there is friendship between science and faith and that through their vocation to the study of nature, scientists can take an authentic and fascinating path of holiness.

His extraordinary openmindedness is also revealed in a cultural feat which he carried out successfully, that is, the acceptance and appreciation of Aristotle’s thought. In St Albert’s time, in fact, knowledge was spreading of numerous works by this great Greek philosopher, who lived a quarter of a century before Christ, especially in the sphere of "amy welborn"ethics and metaphysics. They showed the power of reason, explained lucidly and clearly the meaning and structure of reality, its intelligibility and the value and purpose of human actions. St Albert the Great opened the door to the complete acceptance in medieval philosophy and theology of Aristotle’s philosophy, which was subsequently given a definitive form by St Thomas. This reception of a pagan pre-Christian philosophy, let us say, was an authentic cultural revolution in that epoch. Yet many Christian thinkers feared Aristotle’s philosophy, a non-Christian philosophy, especially because, presented by his Arab commentators, it had been interpreted in such a way, at least in certain points, as to appear completely irreconcilable with the Christian faith. Hence a dilemma arose: are faith and reason in conflict with each other or not?

This is one of the great merits of St Albert: with scientific rigour he studied Aristotle’s works, convinced that all that is truly rational is compatible with the faith revealed in the Sacred Scriptures. In other words, St Albert the Great thus contributed to the formation of an autonomous philosophy, distinct from theology and united with it only by the unity of the truth. So it was that in the 13th century a clear distinction came into being between these two branches of knowledge, philosophy and theology, which, in conversing with each other, cooperate harmoniously in the discovery of the authentic vocation of man, thirsting for truth and happiness: and it is above all theology, that St Albert defined as “emotional knowledge”, which points out to human beings their vocation to eternal joy, a joy that flows from full adherence to the truth.

St Albert the Great was capable of communicating these concepts in a simple and understandable way. An authentic son of St Dominic, he willingly preached to the People of God, who were won over by his words and by the example of his life.

Dear brothers and sisters, let us pray the Lord that learned theologians will never be lacking in holy Church, wise and devout like St Albert the Great, and that he may help each one of us to make our own the “formula of holiness” that he followed in his life: “to desire all that I desire for the glory of God, as God desires for his glory all that he desires”, in other words always to be conformed to God’s will, in order to desire and to do everything only and always for his glory.

He’s in the Loyola Kids’ Book of Heroes, under “Faith.”


I. Faith

  1. Introduction: Jesus is Born
  2. John the Baptist: A Hero Prepares the Way
  3. Early Christian Martyrs: Heroes are Faithful Friends
  4. Medieval Mystery Plays: Heroes Make the Bible Come to Life
  5. St. Albert the Great: Heroes Study God’s Creation
  6. Sister Blandina Segale: Heroes Work in Faith

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— 1 —

I have read more individual, separate, actual books in the past six days than I have in ages.

It’s self-preservation. It’s my way of keeping myself off the Internet.

Not off the internet for the purpose of not being informed, but off the internet as a way of fighting the temptation to Fly My Own Very Important Signal of Virtue.

As one of my older sons said to me on Monday, “My Twitter feed has so many Hot Takes, it’s like it’s six thousand degrees.”

Why add to that?

I had wanted to do separate blog posts on them all – and as you can tell from this post on Ride the Pink Horse, I intended to. But I don’t see my pace of reading diminishing any time soon, so I won’t indulge in the fantasy that I’ll actually be able to do that. So some short, not-so-hot takes on recent reads.

— 2 —

 

But first, how’s the homeschooling going? Going fine, but slowly, as my son adjusts to what this “unschooling” thing is all about and I fight off the instinct to ….not unschool.

Math is mostly The Art of Problem Solving’s Pre-Algebra, which is a daily mind-blower for him, but he’s picking it up. He’s done so much Beast Academy¸ he’s accustomed to the approach, but that intervening year of just regular 6th grade math pushed him off the rails just a bit.

I will say that it’s nice to be spending time with Richard every day again.

We begin day with prayer: a mash-up of Morning Prayer and the day’s Mass readings if we are not going to going to Mass, and a reading about/discussion of a saint of the day. This usually leads to various rabbit holes – this week (if you are following the daily Mass readings) about the death of Moses, the early days of Joshua and the geography of Israel.

Then Math – some Komen review followed by AOPS. Then, depending on what else is going on, I tell him to do whatever – just no screens. I’ve done some directing on the philosophy front – he said he wanted to straighten out Socrates, Plato and Aristotle, so we’ve been doing a bit of that. Other than that, his “school” time is taken up with reading about animals of one sort or another, music theory and practicing piano.

This week has been not quite normal because his good buddy from down the street has not started school yet, so he’s been able to spend time with him. Next week will be off, too, as he’ll have two piano lessons (one to make up for the one missed today…because my car wouldn’t start. But then it did. For the AAA guy before he’d even started to jump it. Of course. ) plus one whole day will be occupied with serving at the convent for a Mass for Full Professions followed by an orthodontist appointment.

Oh, and of course Monday will also be All Eclipse All The Time along with the rest of the nation.

So we’ll see!

— 3 —

FYI – and this is mostly for the homeschooling parents out there. I am not doing any planning – because we are purportedly mostly unschooling. But what I am doing is recording. He’s in 7th grade, so keeping a record of what he’s doing is pretty important, although it’s not required by the state. So here’s what we do.

First, a daily record – recorded in a daily planner. It includes specific section/page numbers of the math, any books he’s read in/topics he’s been reading about, the titles of educational videos we’ve watched, the titles of whatever books he’s reading, the music he’s studying and anything “extra” we do.

IMG_20170817_232618

And then at the end of the week, we’ll collate it all in a more general way. This is the template I whipped up last night. If it doesn’t work, we’ll tweak it.

IMG_20170817_232630

His extra classes at the Catholic co-op and the science center don’t start until September, but when they do, it will be twice a week. He’ll be playing basketball starting in October. Boxing class will start soon. He’ll probably be doing debate club at a local Catholic school. He’ll be busy.

Image result for \homeschool oh no i forgot to socialize

Not a problem.

]— 4 —

Today we finally got down to the Moss Rock Preserve. It’s one of his favorite places – we had intended to go a couple of weeks ago, but this weather has been crazy, and it just didn’t work out.  We walk, he observes, and he talks to me about everything from remembering Guatemala to Star Wars to geology, botany and zoology. And I say, “Uh-huh” and “Really?” a lot.

I’m a born teacher.

 

 

 

— 5 —

Super quick take: I’ll have devotionals in Living Faith twice next week: 8/22 and 8/23. So look for them.

And yes, I’m working on the Guatemala e-book. It will happen. I have signed a contract for another book that will be due on 12/15, but this, as they say, has my heart, so hopefully you will see it in a month or so. Once I get one more chapter done I’m going to get a “cover” made, get an ISBN and go ahead and put it on Amazon for pre-order. I even have a title, and the lovely part is that I don’t have to fight with an editor or publisher about said title. It can be as lame as I want it to be.

 

— 6 —

This past Tuesday, we went to Mass at Blessed Sacrament Parish for the Feast of the Assumption.

(I’m running out of Takes…..those book reviews might have to be post-length anyway….)

You can see from the photographs that’s it’s a gorgeous church. It might just be the most beautiful church building in the Diocese of Birmingham – a lovely Romanesque/Deco/Other Modern feel to it. The building was finished in the early 1930’s,  but the interior not until the mid 1950’s.  You can read the history of the parish here. 

The parish is the home of one of the diocese’s Tridentine Mass communities – our bishop is very open to the older form.  The Mass we attended, however, was in the “ordinary form” and we ended up there because it was the only mid-morning Mass in a parish within a 10-mile radius that was not a school Mass. (and I was committed to a lunch with a friend – so the usual noon Mass at the Cathedral was out – as was the 6:30 AM Mass…for different reasons….)

 

 

 

A side note, inspired by this Mass on the Feast of the Assumption.

I have friends and acquaintances  – mostly non-Christian/secular/eventhepagans who are quite distressed about the Present Moment and worry about their privilege and what they’re communicating to their kids about said privilege.

So….my advice?

I’ve said this before, or things like it. You want a more global outlook? Be  Catholic. You want an outlook that transcends racial, ethnic and national boundaries?  Be Catholic. You want your kids to have a sense of purpose and place in the universe? Be Catholic.

There’s a hot take for you.

But just consider what happens when your day is shaped around these things: Prayers, first of all,  for those in need; prayers that the activities of your day be directed towards others and not your own desires; prayers of gratitude; the reality of the death and the hope beyond it; your own identity as a child of God, no greater or less than any other child of God no matter where they might live or what they might look like; honoring women, men and children from every corner of the world and from all walks of life as role models and intercessors for you in your moments of need; Going to worship, led by a priest who might share your ethnicity, but also very well might not. Being a Caucasian American of European extraction and going to Confession to and seeking spiritual counsel from a priest who might be from Nigeria or the Philippines or Colombia or India, and calling that man your spiritual “Father.”

And then, on a certain Tuesday in August, you might end up in the so-called “bad” part of town – the part of town that your Woke Friends’ parents would never dream of taking them  – to worship God and give thanks because that is just what you do and it is really not even strange because Jesus is there, and you go where He is.

 

— 7 —

 

 

 

Ah, well…I’m just about out of takes, and I remembered another church-related note I wanted to share, so book reviews might happen over the next few days. I read another one tonight, so it’s just as well…

Last Friday, the Cathedral of St. Paul here in Birmingham celebrated a Mass – celebrated annually – in memory of Fr. James Coyle, a priest murdered on the front porch of the rectory in 1921. Earlier in the day, Fr. Coyle had married a young Caucasian woman, and a convert, to a Puerto Rican man. The murdered was the young woman’s father – a member of the KKK and a Methodist minister. At trial, defended by future Supreme Court Justice Hugo Black, Stephenson was acquitted.

On Oct. 17, only nine days before President Warren Harding arrived in the Magic City to mark its semi-centennial, “the trial of the century” was gaveled to order in the crowded Jefferson County Courthouse. A jury consisting of mostly Klansmen was impaneled by Judge Fort.

Hard evidence clearly pointed to Stephenson’s guilt, but the prosecution called only five witnesses to present its case, three of whom were rendered questionable in the public mind by the defense’s assertion that they were Catholics. Religious prejudice was wielded like a cudgel through inflammatory statements such as Black’s, “A child of a Methodist does not suddenly depart from her religion unless someone has planted in her mind the seeds of influence.” This played to popular fears that agents of the Pope might be trying to brainwash susceptible Protestants.

Worse, Stephenson’s defense team had no qualms about groundless appeals to racial bigotry. In what might be the nadir of Black’s career in private practice, he tried to present Ruth’s husband, Pedro Gussman, not as a Puerto Rican but as a black man, going so far as to close the Venetian blinds in the courtroom before Gussman’s appearance to make his complexion seem darker than it really was. By invoking the basest taboo of Jim Crow’s South — race-mixing — Black sought to suggest that Father Coyle’s enabling of depravity might well have driven his client past rational response to the commission of murder.

The story is told here in this article, as well as in the book Rising Road. 

Ah, yes – so the noon Mass last Friday was celebrated in memory of Fr. Coyle, with a reception and talks following. You can read the rector, Fr. Jerabek’s homily here (scroll down for the link)  – nicely tying in the feast of St. Clare (which it was) with Fr. Coyle’s story. 

For more Quick Takes, visit This Ain’t the Lyceum!

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481px-Johanna_Franziska_von_Chantal

If you don’t know about St. Jane de Chantal by herself or in conjunction with St. Francis de Sales….here’s an excellent introduction. 

That page includes many quotes from the saint:

“My dear daughters, let us not have illusions; it is necessary that for our affection, to be blessed by God, it has to be equal and uniform for all, for our Savior has not ordered us to love some more than others, but He has said: Love your neighbor as yourself.

“Sometimes we think our affections are very pure; but before God it is very different; the affection that is all pure looks only at God, only aspires to God and does not pretend anything but God. I love my sisters because I see God in them and because God wants it this way . . . your charity is false if it is not equal, general and complete with all the sisters, this way your are to be gentle with one sister as well as with the other.

“The motive behind the love you profess for your sisters should only come from the womb of God; if it is outside of it, then it is worth nothing . . . . When this union with our sisters is more pure, more general and more complete, only then will our union with God be greater.”

Her letters have been collected in various formats. Public domain versions – aka free – can be found at archive.org – like here. 

Practical and down to earth:

 You have done well to discontinue your retreat.
I assure you I never undertake mine in the very hot
weather on account of the great drowsiness which it
causes. Well, if God wishes us to walk like one
who is blind and groping in the dark, what does it
matter ? We know that He is with us.

One of the things I appreciate most about Jane de Chantal is her insistence on spiritual simplicity.  She is forever reminding her sisters not to fall into the trap of spiritual self-absorption and solipsism, forever wondering what things mean. 

Vive ^ Jesus !

PARIS, 1619.

I want you to know, my dear little daughter, what
a great consolation your letter has been to me. You
have portrayed your interior state with much
simplicity, and believe me, little one, I tenderly love
that heart of yours and would willingly undergo
much for its perfection. May God hear my prayer,
and give you the grace to cut short these perpetual
reflections on everything that you do. They dissi
pate your spirit. May He enable you instead to use
all your powers and thoughts in the practice of such

virtues as come in your way. How happy would
you then be, and I how consoled ! Make a fresh
start in good earnest, my darling, I beg of you. For
faults of inadvertence and suchlike, humble yourself
in spirit before God, and after that do not give them
another thought. You will do this, will you not,
my love ? Ah, do ! I ask it through the love you
bear to your poor mother. For the rest, say out
boldly eve^thing in your letters; they always con
sole me. Let nothing worry you. Always yours
in sincerity. Pray much for me. May the sweet
Jesus accomplish in you His holy will !

Vive ^ Jesus !

ANNECY, 1616.

Who can doubt, little one, but that a thousand
imperfections are mingled with all our actions. We
must humble ourselves and own to it, but never be
surprised nor worry about it. Neither is it well to

play with the thought, but having made an interior
act of holy humility, turn from it at once and pay no
further attention to your feelings. Now let me hear
no more about them, but use them all as a means of
humbling yourself and of abasing yourself before
circa-1800-ecclesiastical-reliquary-of-saint-jane-frances-de-chantal-28-E2God. Behave yourself in His presence as being
truly nothing, and if you do, these feelings about
which you talk will not do you any harm though
they will make you suffer. Indeed, as much may
be said of this fault of over-sensitiveness. Pray
what does it matter whether you are dense and
stolid or over-sensitive ? Any one can see that all
this is simply self-love seeking its satisfaction. For
the love of God let me hear no more of it: love
your own insignificance and the most holy will of
God which has allotted it to you, then whether you
are liked or disliked, reserved or ready-tongued, it
should be one and the same thing to you. Do not
pose as an ignorant person, but try to speak to each
one as being in the presence of God and in the way
He inspires you. If you are content with what you
have said your self-love will be satisfied, if not
content, then you have an opportunity of practising
holy humility. In a word aim at indifference and

cut short absolutely this introspection and all these

reflections you make on yourself. This I have told
you over and over again.

I can well believe that you are at a loss how to
answer these young persons who want to know,
forsooth, the difference between contemplation
and meditation. How can it be, Sister (The
Superior) puts up with them, or that you do in
her absence? Sweet Jesus, what has become of
humility ? Stop it all, and give them books and
conferences treating of the virtues, and tell them
that they must set about practising them. Later
on they can talk about high things for by the
exercise of true and solid virtue light comes from
Him who is the Master of the humble, and whose
delight it is to be with souls that are simple and
innocent. At the end of all, when they have become
Angels, they may talk as the Angels do. As to
prayer, be at peace and do not attempt anything
beyond keeping yourself tranquilly near Our Lord.
This too I have often told you. In a word you are
not to move any more than a statue can do. Your
one wish ha- to be to give pleasure to God; now if
He in His goodness shows you what you have to do,
is it right for you to turn from this to do something
else because this, His will, has no interest for you ?
You must take care not to fall into this fault, but be
simple; don t think much about yourself and just do
the best you can.

Here’s an interesting archived article from a 1911 edition of The Tablet describing the ceremony of the translation of thee two saints’ relics to a new convent.

During the festival, cannon had been fired and bells rung frequently all through the town, to testify to the universal joy, and at night it was brilliantly illuminated. But it was scarcely to be hoped that so religious a demonstration could be allowed to pass unnoticed by the Anticlerical party. The Superior of the Visitation and some of the town authorities had received anonymous letters threatening bombs during the procession, if it took place. After prayer and deliberation it was decided that no changes should be made in the programme, all trust being placed in the intercession of the two Saints with God. This confidence was not misplaced ; all went off without the least attempt at molestation.

I wrote about St. Jane de Chantal in The Loyola Kids’ Book of Heroes.  The entry isn’t online, but here’s the first page….

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"amy welborn"

(By the way, we celebrate her feast in the US on August 12.  It is not so throughout the rest of the word and has not been so even in the US for that long…the confusing tale is told at Fr. Z’s blog here…)

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— 1 —

Travel plans:  In a few weeks, we will be heading to Guatemala – Mayan ruins and wildlife are the destinations, a guide’s services have been retained (more on my motivation for that when I write about the trip) but here’s a question for you – if anyone knows of any Catholic charitable causes in the areas of San Ignacio, Belize or Flores, Guatemala, could you let me know? If there are any small needs that we might be able to help meet, we would like the opportunity.

(We will be flying in and out of Belize City – a lot cheaper from here than Guatemala City, and closer to the sites we want to see.)

— 2 —

This evening, we went to a performance of Fiddler on the Roof by one of our local companies, the Red Mountain Theatre. I’m continually amazed at the high quality of local theater – it really was an outstanding production, in every way. The actor who portrayed Tevye was the same fellow who played the lead in another company’s excellent Music Man last year (or the year before? Can’t  remember.) and there was just the slightest tiny hint of Harold Hill every once in a while, but really – if I hadn’t known it was the same guy, I wouldn’t have known. If that makes sense.

Bonus: Michael’s piano teacher played the keyboard, which we didn’t know until we got there and looked at the program.

It was the first time I’ve ever seen Fiddler – really. I liked it, but I was struck by a couple of things.

IMG_20170622_192514First, the sanitization of history gives me rather a sick feeling. Hey, we’re friendly Tsarist forces here to warn you about the coming pogrom so you have time to escape to America.  It gave off a very mid-century, post-WWII America vibe in that regard.

Although I will say that the very last scene was effectively done with just the right balance of resignation, hope and grief – and made me regret, just a bit, my decision not to go to Ellis Island on our last NYC trip.

Secondly, is there an “great” American musical that has a strong second act? Because I can’t think of one. That pesky problem of plot machinations and resolution seems to bog everything down, including the music. What do you think?

— 3 —

Current Read: How did this one catch my eye? Well, one of the things I try to do is read academic journal articles in religious history. It’s random on my end – I don’t have a particular period or area of study I’m focused on. It’s more about general knowledge and curiosity. How were people different? How were they the same?

(Spoiler alert: They are mostly the same.)

So to that end, I poke and prod the Internet, trying to find journals I can access at no charge. For example, via JSTOR, you can “store” three articles at a time on your “shelf” – but must keep an article for two weeks at a time. It works.

It was there I ran across an article by Dr. Emily Michelson, which led me to her book, which I purchased. Amazingly, since I rarely purchase books, relying instead on, you know, the library.  I just was too lazy to go through the interlibrary loan process on this one, plus I suspected it might be a keeper – at least for a while.  I’ll write a full post when I’m finished, but know for now, it’s a fascinating look at post-Reformation preaching in Italy, carefully dismantling our stereotypes about what the “Counter-Reformation” was all about. History, as it gets filtered through secondary and tertiary sources, is taught to us in school and then finally filtered through culture, ends up being a set of bullet points acted out by stick figures reflecting the narrative’s ideology. What really happened is far more complex and, if ultimately unknowable except only to God, still much more interesting than the stick figures acting out our preferred narratives.

Her basic point: These preachers understood the challenges of the era. They saw and accepted the gaps and weaknesses in Catholic life and saw it as their mission, not simply to defend Catholic truth against Protestant de-formations, but to encourage reform of Catholic life at both the institutional and personal level. It was a pastoral program in which there was flexibility and diversity of views and approaches – not a monolithic, defensive fortress of apologetics.

More to come.

— 4 —

Listening:

It’s been pretty rainy this week (a relief from last summer’s drought, to be sure), so walking has been limited. The one time I got out, I listened to In Our Time’s recent episode on Christine de Pizan. 

Who?

That’s what I said. As I listened, my question changed:

Why hadn’t I ever heard of this woman before? 

Who was she? A 14th/15th century woman, born in Venice, moved to Paris with her family by her father, who took a position in the court of Charles V.  Married – happily and willingly – at 15, by the time she was 25, she was widowed, her father had died, as had the king, and she was left with three children and an elderly mother to support. What to do?

Write. 

Christine de Pisan was one of the first European women – if not the first – to make a living at her writing. She had been well-educated by her father and in the court, and took to writing poetry and other literary forms, including works that took misogynist interpretations of history to task. Her Book of the City of Ladies is no less than a medieval her-story, galloping through the past, correcting negative interpretations of women’s actions and celebrating what the culture defined as weakness as, rather, strength.

Look, I’m not expert on anything at all, including French medieval history, but I have done my share of study and women’s history has been an important part of the picture – beginning back in the late 1970’s when her-story was at the center of much of what I encountered in college and then in graduate school in the mid-80’s. I can’t recall ever hearing of this woman before.

Why?

The question is actually addressed in the broadcast, near the end, in which the scholars admit that she doesn’t quite fit the narrative – the secular feminist narrative, I’d add. She was not an absolute rebel against her own culture, and she didn’t reject religion.

(But neither did Hildegard of Bingen, and she’s celebrated, even by secular feminists….so I’m still a bit stuck.)

Anyway, here’s the link to the program – and – great – one more thing to read. 

— 5 —

Oh, wait – I forgot. Add this. I also listened to the episode on American Populists. If you have any interest at all in American history – and if you’re an engaged American citizen, you should – this is worth your time. It puts a great deal of post-Civil War history into a helpful context, explains many of the current fault-lines an offers thoughtful insight into the dynamics of political parties and pressure groups – particularly important in a time such as ours in which both political parties are becoming increasingly indifferent and irrelevant to ordinary citizen’s concerns.

— 6 —

Well, much more time for reading now that My Shows are over – Fargo and Better Call Saul both wrapped up their seasons this week, and I’ll have more to say about both soon.

I’m thinking I’m going to go back to the queue and tackle The Americans. I have friends who say it’s great. I’ll take a deep breath and plunge in.

 

— 7 —

Ah, wait. I posted this, then I realized that I only did six takes. Well, here’s seven. Done.

For more Quick Takes, visit This Ain’t the Lyceum!

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Today is the feastday of St. Boniface, Apostle to the Germans.  Let’s take a look at what our German Pope Emeritus had to say about him:

Today, we shall reflect on a great eighth-century missionary who spread Christianity in Central Europe, indeed also in my own country: St Boniface, who has gone down in history as “the Apostle of the Germans”. We have a fair amount of information on his life, thanks to the diligence of his biographers

….

In 716, Winfrid went to Frisia (today Holland) with a few companions, but he encountered the opposition of the local chieftain and his attempt at evangelization failed. Having returned home, he did not lose heart and two years later travelled to Rome to speak to Pope Gregory ii and receive his instructions. One biographer recounts that the Pope welcomed him “with a smile and a look full of kindliness”, and had “important conversations” with him in the following days (Willibaldo, [Willibald of Mainz], Vita S. Bonifatii, ed. Levison, pp. 13-14), and lastly, after conferring upon him the new name of Boniface, assigned to him, in official letters, the mission of preaching the Gospel among the German peoples.

Comforted and sustained by the Pope’s support, Boniface embarked on the preaching of the Gospel in those regions, fighting against pagan worship and reinforcing the foundations of human and Christian morality. With a deep sense of duty he wrote in one of his letters: “We are united in the fight on the Lord’s Day, because days of affliction and wretchedness have come…. We are not mute dogs or taciturn observers or mercenaries fleeing from wolves! On the contrary, we are diligent Pastors who watch over Christ’s flock, who proclaim God’s will to the leaders and ordinary folk, to the rich and the poor… in season and out of season...” (cf. Epistulae, 3,352.354: mgh).

….In addition to this work of evangelization and organization of the Church through the founding of dioceses and the celebration of Synods, this great Bishop did not omit to encourage the foundation of various male and female monasteries so that they would become like beacons, so as to radiate human and Christian culture and the faith in the territory. He summoned monks and nuns from the Benedictine monastic communities in his homeland who gave him a most effective and invaluable help in proclaiming the Gospel and in disseminating the humanities and the arts among the population. Indeed, he rightly considered that work for the Gospel must also be work for a true human culture. Above all the Monastery of Fulda founded in about 743 was the heart and centre of outreach of religious spirituality and culture: there the monks, in prayer, work and penance, strove to achieve holiness; there they trained in the study of the sacred and profane disciplines and prepared themselves for the proclamation of the Gospel in order to be missionaries. Thus it was to the credit of Boniface, of his monks and nuns for women too had a very important role in this work of evangelization that human culture, which is inseparable from faith and reveals its beauty, flourished. Boniface himself has left us an important intellectual corpus. First of all is his copious correspondence, in which pastoral letters alternate with official letters and others private in nature, which record social events but above all reveal his richly human temperament and profound faith.

…..

SAINT-BONIFACE-antique-holy-cardCenturies later, what message can we gather today from the teaching and marvellous activity of this great missionary and martyr? For those who approach Boniface, an initial fact stands out: the centrality of the word of God, lived and interpreted in the faith of the Church, a word that he lived, preached and witnessed to until he gave the supreme gift of himself in martyrdom. He was so passionate about the word of God that he felt the urgent need and duty to communicate it to others, even at his own personal risk. This word was the pillar of the faith which he had committed himself to spreading at the moment of his episcopal ordination: “I profess integrally the purity of the holy Catholic faith and with the help of God I desire to remain in the unity of this faith, in which there is no doubt that the salvation of Christians lies” (Epist. 12, in S. Bonifatii Epistolae, ed. cit., p. 29). The second most important proof that emerges from the life of Boniface is his faithful communion with the Apostolic See, which was a firm and central reference point of his missionary work; he always preserved this communion as a rule of his mission and left it, as it were, as his will. In a letter to Pope Zachary, he said: “I never cease to invite and to submit to obedience to the Apostolic See those who desire to remain in the Catholic faith and in the unity of the Roman Church and all those whom God grants to me as listeners and disciples in my mission” (Epist. 50: in ibid., p. 81). One result of this commitment was the steadfast spirit of cohesion around the Successor of Peter which Boniface transmitted to the Church in his mission territory, uniting England, Germany and France with Rome and thereby effectively contributing to planting those Christian roots of Europe which were to produce abundant fruit in the centuries to come. Boniface also deserves our attention for a third characteristic: he encouraged the encounter between the Christian-Roman culture and the Germanic culture. Indeed, he knew that humanizing and evangelizing culture was an integral part of his mission as Bishop. In passing on the ancient patrimony of Christian values, he grafted on to the Germanic populations a new, more human lifestyle, thanks to which the inalienable rights of the person were more widely respected. As a true son of St Benedict, he was able to combine prayer and labour (manual and intellectual), pen and plough.

Boniface’s courageous witness is an invitation to us all to welcome God’s word into our lives as an essential reference point, to love the Church passionately, to feel co-responsible for her future, to seek her unity around the Successor of Peter. At the same time, he reminds us that Christianity, by encouraging the dissemination of culture, furthers human progress. It is now up to us to be equal to such a prestigious patrimony and to make it fructify for the benefit of the generations to come.

His ardent zeal for the Gospel never fails to impress me. At the age of 41 he left a beautiful and fruitful monastic life, the life of a monk and teacher, in order to proclaim the Gospel to the simple, to barbarians; once again, at the age of 80, he went to a region in which he foresaw his martyrdom.

By comparing his ardent faith, this zeal for the Gospel, with our own often lukewarm and bureaucratized faith, we see what we must do and how to renew our faith, in order to give the precious pearl of the Gospel as a gift to our time.

He’s in the Loyola Kids Book of Saints:

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Here we are –  For help in preparing the kids, let’s go to one of my favorite sources – this wonderful  old Catholic religion textbook.

The short chapter on Pentecost is lovely and helpful.

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This volume is for 7th graders.

What I’m struck by here is the assumption that the young people being addressed are responsible and capable in their spiritual journey. They are not clients or customers who need to be anxiously served or catered to lest they run away and shop somewhere else.

What is said to these 12 and 13-year olds is not much different from what would have been said to their parents or grandparents. God created you for life with him. During your life on earth there are strong, attractive temptations to shut him out and find lasting joy in temporal things. It’s your responsibility to do your best to stay close to Christ and let that grace live within you, the grace that will strengthen you to love and serve more, the grace that will lead you to rest peacefully and joyfully in Christ.

Pentecost is one of the events in The Loyola Kids Book of Heroes. 

(The book is structured around the virtues. Each section begins with an event from Scripture that illustrates one of those virtues, followed by stories of people and events from church history that do so as well)

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This hasn’t been published in a book – yet – but it’s a painting by Ann Engelhart, illustrator of several books, including four with my writing attached – all listed here. It’s a painting of the tradition of dropping rose petals through the oculus in the Pantheon in Rome.

pentecost

 

 

Finally, hopefully today you’ll be hearing/singing/praying Veni Creator Spiritus today.  I have a chapter on it in The Words We Pray. A sample:

 

 

 

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