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Archive for the ‘Loyola Kids Book of Heroes’ Category

Faith…science….all here.

His memorial is today, November 15. 

The Nashville Dominicans – who run the school one my sons attends 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 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 —

Very short takes this week. Look back over the course of the week for more posts on various things. Remember – if you’re thinking a lot about saints this week – as you might be – consider looking at my saints books, listed here. 

I don’t have many of those on hand here, but what I do have are loads of copies of the Bible Stories book and the Signs and Symbols book – as well as the Book of Days. If you’re starting to think Christmas gifts….check it out. 

— 2 —

So let’s get going with random articles on random subjects. Perhaps something will catch your interest. First, the secret lives of composers who work in trades:

I still have time to write. The same hours I had set aside when I was working my old side gig are as available now as they were before. I also find the creative juices get flowing during moments of solitude at work. I once experienced a wonderful creative rush while driving a truck through a mountain pass and had to immediately pull over and jot some sketches down. Many people say that the hours in the trades are long, and they sometimes are. But one of the benefits is that when I hang up my hard hat, I hang up the stress of my job with it. My work doesn’t follow me home. Instead, I go to choir practice, I open up a copy of The Well Tempered Clavier, I get out a pencil and some manuscript paper and dash some squiggles that will hopefully one day become something memorable.

Initially, I might have been resistant to heading into the trades because I was worried I would be giving up on music and my composition career would end with a resounding thud of failure. I was wrong. The only way you fail at art is if you stop doing it. There’s no reason a composer can’t be a plumber or an electrician instead of a teacher. All you have to do is keep writing.

— 3 —

John Taylor Gatto passed away this week. He was an essential critic of American education and an inspiration for many educational reformers, including those in homeschooling/unschooling. 

— 4 —

All of sudden this week, everyone was an expert on the 14th amendment!

Well, the good thing is that at least a lot of people got interested in learning more about the issue of birthright citizenship. If you want a balanced look at the issue, I can’t think of a better place than this lengthy article. 

The existing rule of unrestricted birthright citizenship has a number of advantages, as noted above. But it also opens the door to some practices (perhaps most notably, the various forms of “birth tourism”) that provocatively violate the consent principle at the heart of democratic government, as well as create perverse incentives for illegal entrants and overstays.

Altering the rule of birthright citizenship can be undertaken by congressional statute, as we have argued. But what kind of change would be reasonable? One of us (Schuck) has proposed a reform that promises to achieve a better combination of advantages and disadvantages. In place of automatic birthright citizenship, we could substitute retroactive-to-birth citizenship for the U.S.-born children of illegal-immigrant parents who demonstrate a substantial attachment to, and familiarity with, this country by satisfying two conditions: a certain period of residence here after the child’s birth, and a certain level of education of the child in our schools. (In almost every case, of course, the two conditions will overlap, and the schooling will assure at least a minimal level of proficiency in English and knowledge of American history and society.)

Reasonable people can differ about what the qualifying periods of residence and education should be, whether those periods must be continuous, and other conditions. (Australia’s 2007 citizenship law, for example, abolished birthright citizenship while creating an exception for a person “ordinarily resident in Australia throughout the period of 10 years” beginning at birth.) In Schuck’s view, completion of eighth grade should suffice for this limited purpose. Certifying compliance should be administratively simple. And during the interim period, the individual should have the legal status of presumptive citizen, with all of the attributes of citizenship for individuals of their age. The parents’ status would remain the same as under current law unless they can gain legal status through an expanded legalization program or otherwise.

One can easily imagine objections to this reform, especially by those who categorically reject birthright citizenship for this group on grounds discussed above. But two answers to such objections are compelling in our view. First, whether Americans like it or not, these children are now legal citizens at birth. The question, then, is whether an over-inclusive status quo should be retained. Second, the normative objections to their citizenship — that their connection to our country is imposed without our consent and is often adventitious, transient, and insubstantial — would be met by the proposed reform, whose enactment would provide the requisite consent to, and conditions for, their citizenship.

To be sure, the current climate presents the danger that political deliberations over any changes to current birthright-citizenship practices might lead to policies of heightened deportations of otherwise-law-abiding long-term residents, and of reduced legal immigration. We oppose both of these policies. But because controversies over immigration and birthright citizenship have only grown in recent decades and are likely to intensify further, we believe that the quest to find reasonable, humane compromises on these vital topics is more urgent than ever.

— 5 —

And what about that stupid “youth” Synod? Yeah, that. A couple of good (if by “good” you mean…”I agree with them” – but isn’t that always the way it is?) pieces that summarize what happened and what might happen and what It Means.

From Australian Archbishop Anthony Fisher:

Did you sense that people who were advocating more tradition and orthodoxy, like the Africans, were shut down, perhaps?

No, I don’t think it was just the more traditionally minded who were shut down: We all were. The fact was that after our initial short speeches, it was almost impossible for bishops to get a hearing again in the general assembly.

 

Even in the free discussions?

The free discussions were very few, usually in the last hour of a very long day. On at least one occasion, that time was taken up almost completely by speeches from ecumenical representatives. On other days, various announcements intruded. And when free discussion did happen, only cardinals and youth auditors were heard; no bishops at all. You got your little speech at the start, and that was about it, when it came to the general assembly.

— 6 —

From Christopher Altieri:

In fairness to Francis, he’s been clear and fairly consistent with regard to himself and his habits and his tastes, right from the start. From his shoes (he has a guy back in B’Aires) to his decision to live in the Domus Sanctae Marthae (he likes being around people) to his habit of standing in the lunch line and chatting with people (he likes it that way), he’s been frank: he’s an old dog, unable and uninterested in learning new tricks — and as a leader, his established mode of leadership is a mercurial one that flies from extreme micromanagement to extreme laissez faire and rarely pauses anywhere in between.

His lieutenants and mouthpieces, however, promised an almost Aquarian age of transparency, listening, and participation: in a word, that the governance of the Church would finally be horizontal.

When Pope Francis promulgated the Apostolic Constitution, Episcopalis communio — the special law controlling the Synod of Bishops — one thing was clear when it came to the issue of any synod assembly conducted under the new legislation: the Pope would be in charge. As far as any final document on Francis’s watch is concerned, that meant the Synod Fathers would end up saying whatever this Pope will have decided to say they said:

If the new document makes anything clear, it is that Francis — whose “synodal” approach to governance has been the subject of much discussion — meant what he said when he told the participants in the III Extraordinary General Assembly of the Synod of Bishops that “synodality” means being with Peter, and that “being with Peter” means being under him. How “synodal” is the Church Francis envisions? One short answer might be: as synodal as Peter says it is.

So, there has been transparency. At any rate, folks have what they were promised. Assured they’d be able to take their place, the bishops have now learned what that place is, and been instructed to assume the position. The vast majority of the laity don’t care much what the Church’s hierarchical leadership have to say about young people anyway, certainly not in the present circumstances of massive and daily burgeoning global crisis that has left the credibility of the worldwide episcopate in tatters, from the Pope down to the last auxiliary.

When it comes to “synodality”, not even the professional Catholic scribbling and chattering class could manage more than perfunctory frustration on behalf of the bishops, who were happy to roll over.

On Friday afternoon, with only a few hours left to read the draft, account for the modi — proposed amendments — and finish the document, the synod fathers repaired to a makeshift theatre to watch a talent show the young people organised for them. As one Vatican official quipped to me on Friday afternoon, “They’re not taking this seriously.”

— 7 —

And then, George Weigel:

None of this contributes to comity or collegiality; and whatever “synodality” means, it isn’t advanced by such boorish behavior. The cardinal’s aggressive stubbornness is also an insult to bishops who are every bit as much successors of the apostles as Baldisseri, but whom he nonetheless treats as if they were refractory kindergarteners, especially when they insist that they know their situations better than Baldisseri does (as on the abuse crisis). If Pope Francis is serious about making the Synod of Bishops work better, he will thank Lorenzo Baldisseri for his services and bring in a new general secretary—right away.  

After the Exhaustion

The Synod process seems designed to wear everyone down, thus making it easier for the Synod’s mandarins to get their way. So it’s not surprising that there’s a sense of deflation at the end of Synod-2018. There are also more than a few worries about how the Church is going to weather the rough seas into which it is being steered. Still, there was some very good work done here this past month. New networks of conversation and collaboration were built. Nothing completely egregious got into the Final Report, thanks to some hard and effective work. New Catholic leaders emerged on the world stage.

And there were, as always, many experiences of fellowship, and the grace that flows from the Holy Spirit through solidarity in a great cause.  In that sense I’ve been glad to have been here. And like others, I suspect, I’m grateful that Synod-2018 has given me a clearer understanding that business-as-usual is not an adequate model for the next months and years of Catholic life.

 

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

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As I tell you regularly, I have…books on saints. Just a reminder, in case you’ve forgotten!

You can find excerpts from these books scattered on this blog:

Peter Claver

Simeon Stylites

Gregory the Great

Monica

St. Martin de Porres, whose feast is Saturday:

amy-welborn3

As well as some at the Loyola Press site, for example:

Mother Teresa

Teresa of Avila

The Loyola Kids’ Book of Saints

Over 40 saints’ lives,written at a middle-school reading level.

I. Saints are People Who Love Children
St. Nicholas,St. John Bosco, St. Elizabeth Ann Seton, Blessed Gianna Beretta Molla

amy welbornSaints Are People Who Love Their Families
St. Monica,St. Cyril and St. Methodius, St. Therese of Lisieux,Blessed Frederic Ozanam,

Saints Are People Who Surprise OthersSt. Simeon Stylites,St. Celestine V,St. Joan of Arc,St. Catherine of Siena

Saints Are People Who Create
St. Hildegard of Bingen,Blessed Fra Angelico,St. John of the Cross,Blessed Miguel Pro

Saints Are People Who Teach Us New Ways to Pray
St. Benedict,St. Dominic de Guzman,St. Teresa of Avila,St. Louis de Monfort

Saints Are People Who See Beyond the Everyday
St. Juan Diego, St. Frances of Rome, St. Bernadette Soubirous, Blessed Padre Pio

Saints Are People Who Travel From Home
St. Boniface, St. Peter Claver, St. Francis Xavier, St. Francis Solano, St. Francis Xavier Cabrini

Saints Are People Who Are Strong Leaders
St. Helena, St. Leo the Great, St. Wenceslaus, St. John Neumann

Saints Are People Who Tell The Truth
St. Polycarp, St. Thomas Becket, St. Thomas More, Blessed Titus Brandsma

Saints Are People Who Help Us Understand God
St. Augustine of Hippo, St. Jerome, St. Patrick, St. Thomas Aquinas, St. Edith Stein

Saints Are People Who Change Their Lives for God
St. Ambrose, St. Gregory the Great, St. Francis of Assisi, St. Ignatius of Loyola, St. Camillus de Lellis, St. Katharine Drexel

Saints Are People Who Are Brave
St. Perpetua and St. Felicity, St. George, St. Margaret Clitherow, St. Isaac Jogues, The Carmelite Nuns of Compiegne, St. Maximilian Kolbe

Saints Are People Who Help the Poor and Sick
St. Elizabeth of Hungary, St. Vincent de Paul, St. Martin de Porres, Blessed Joseph de Veuster

Saints Are People Who Help In Ordinary Ways
St. Christopher, St. Blaise, St. Anthony of Padua, St. Bernard of Montjoux

Saints Are People Who Come From All Over the World
Blessed Kateri Tekakwitha, St. Paul Miki, Blessed Peter To Rot, Blessed Maria Clementine Anuarite Nengapeta

The Loyola Kids Book of Heroes

More saints’ lives, organized according to the virtues they expressed through their lives.

amy welbornI. 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

II. Hope

  1. Introduction: Jesus Teaches
  2. Pentecost: Heroes on Fire with Hope
  3. Paul: A Hero Changes and Finds Hope
  4. St. Patrick and St. Columba: Heroes Bring Hope into Darkness
  5. St. Jane de Chantal: Heroes Hope through Loss
  6. St. Mary Faustina Kowalska: A Hero Finds Hope in Mercy

Charity

  1. Introduction: Jesus Works Miracles
  2. Peter and John: Heroes are Known by their Love
  3. St. Genevieve: A City is Saved by a Hero’s Charity
  4. St. Meinrad and St. Edmund Campion: Heroes love their Enemies
  5. Venerable Pierre Toussaint: A Hero Lives a Life of Charity
  6. Rose Hawthorne Lathrop: A Hero Cares for Those Who Need it Most
  7. Blessed Teresa of Calcutta: A Hero Lives Charity with the Dying

Temperance

  1. Introduction: Jesus Strikes a Balance
  2. Peter and Cornelius: Heroes Love Their Neighbors
  3. Charlemagne and Alcuin: Heroes Use their Talents for Good
  4. St. Francis: A Hero Appreciates Creation
  5. Venerable Matt Talbot: Heroes Can Let Go
  6. Blessed Pier Giorgio Frassati: A Hero Enjoys the Gift of Life

Prudence

  1. Introduction: Jesus Gives Us Leaders to Help us Make Good Choices
  2. Paul and Barnabas at Lystra: Heroes See the Good in All Things
  3. St. Jean de Brebeuf: A Hero Respects Others
  4. Catherine Doherty and Jean Vanier: Heroes Bring New Ideas
  5. Venerable Solanus Casey: A Hero Accepts His Life
  6. Blessed John XXIII: A Hero Finds a New Way

*****

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! (now published by Ignatius)

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"

More recently:

(click on covers for more information)

"pivotal players"

"amy welborn"

Nicholas-Of-Myra

Excerpt from the St. Nicholas pamphlet available here. 

And from the Modern-Day saints pamphlet here. 

 

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Today’s her feastday. A post that’s a compilation from previous years:
St. Teresa is in The Loyola Kids Book of Heroes. You can read most of the entry here, at the Loyola site – they have a great section on saints’ stories arranged according to the calendar year. Some of the stories they have posted are from my books, some from other Loyola Press saints’ books.

When we think about the difference that love can make, many people very often think of one amy-welborn-booksperson: Blessed Mother Teresa of Calcutta. A tiny woman, just under five feet tall, with no tools except prayer, love, and the unique qualities God had given her, Mother Teresa is probably the most powerful symbol of the virtue of charity for people today.

Mother Teresa wasn’t, of course, born with that name. Her parents named her Agnes—or Gonxha in her own language—when she was born to them in Albania, a country north of Greece.

Agnes was one of four children. Her childhood was a busy, ordinary one. Although Agnes was very interested in missionary work around the world, as a child she didn’t really think about becoming a nun; but when she turned 18, she felt that God was beginning to tug at her heart, to call her, asking her to follow him.

Now Agnes, like all of us, had a choice. She could have ignored the tug on her heart. She could have filled her life up with other things so maybe she wouldn’t hear God’s call. But of course, she didn’t do that. She listened and followed, joining a religious order called the Sisters of Loreto, who were based in Dublin, Ireland.

Years ago,  when the excerpts from Mother Teresa’s journal detailing her “dark night” were published, I wrote several posts. All have links to other commentary.

The first is here.  One of the articles I linked there was this 2003 First Things piece.

A second post, in which I wrote:

My first post on the story of Mother Teresa’s decades-long struggle with spiritual darkness struck some as “dismissive,” and for that I apologize. That particular reaction was against the press coverage – not the Time article, but the subsequent filtering that I just knew would be picked up as a shocking new revelation and used by two groups to promote their own agendas: professional atheists (per the Hitchens reaction in the Time piece itself) and fundamentalist Protestants, who would take her lack of “blessed assurance” emotions as a sure sign that Catholicism was, indeed, far from being Christian.  Michael Spencer at Internet Monk had to issue a warning to his commentors on his Mother Teresa post, for example, that he wouldn’t be posting comments declaring that Roman Catholics weren’t Christian.

So that was my point in the “not news” remark. Because the simple fact of the dark night isn’t – not in terms of Mother Teresa herself or in terms of Catholic understanding and experience of spirituality.  It is very good that this book and the coverage has made this more widely known to people who were previously unaware of either the specifics or the general, and it is one more gift of Mother Teresa to the world, a gift she gave out of her own tremendous suffering. What strikes me is once again, at its best, taken as a whole, how honest Catholicism is about life, and our life with God. There is all of this room within Catholicism for every human experience of God, with no attempt to gloss over it or try to force every individual’s experience into a single mold of emotion or reaction.

In that post, I linked to Anthony Esolen at Touchstone:

Dubiety is inseparable from the human condition.  We must waver, because our knowledge comes to us piecemeal, sequentially, in time, mixed up with the static of sense impressions that lead us both toward and away from the truth we try to behold steadily.  The truths of faith are more certain than the truths arrived by rational deduction, says Aquinas, because the revealer of those truths speaks with ultimate authority, but they are less certain subjectively, from the point of view of the finite human being who receives them yet who does not, on earth, see them with the same clarity as one sees a tree or a stone or a brook.  It should give us Christians pause to consider that when Christ took upon himself our mortal flesh, he subjected himself to that same condition.  He did not doubt; His faith was steadfast; yet He did feel, at that most painful of moments upon the Cross, what it was like to be abandoned by God.  He was one with us even in that desert, a desert of suffering and love.  Nor did the Gospel writers — those same whom the world accuses on Monday of perpetrating the most ingenious literary and theological hoax in history, and on Tuesday of being dimwitted and ignorant fishermen, easily suggestible — refuse to tell us of that moment.

     In her love of Christ — and the world does not understand Christ, and is not too bright about love, either — Mother Teresa did not merely take up His cross and follow him.  She was nailed to that Cross with him. 

Another post with more links to commentary.

And one more.

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— 1 —

It’s the 54th anniversary of Flannery O’Connor’s death – August 3, 1964. Here are some links so some things I’ve written about her:

Published last year in Catholic World Report:  “The Spiritual Witness of Flannery O’Connor”

O’Connor’s work is important. Her life and spiritual witness is important as well.

For Flannery O’Connor, like all of us, had plans. Unlike many of us, perhaps, she also had a clear sense of her own gifts. As a very young woman, she set out to follow that path. She had fantastic opportunities at Iowa, made great connections and seemed to be on the road to success at a very young age. Wise Blood was accepted for publication when she was in her early 20s. She was in New York. She was starting to run in invigorating literary circles.

And then she got sick.

And she had to go back to her mother’s farm in Milledgeville, Georgia.

O’Connor’s story is a helpful and necessary corrective, it seems to me, of the current spiritual environment which privileges choice and health and seeks to baptize secular notions of success, achievement, and even beauty. What is missing from all of that is a cheerful acceptance of limitations and a faith that even within those limitations—only within those limitations—we are called to serve God.

 — 2 —

“The Enduring Chill” played a part in my last visit to my parents’ house after I’d sold it:

Secondly, the association of the breaking through of the Holy Ghost with coldness.  A chill. An enduring chill.  There are a number of ways to look at it,  since the “chill” is of course a reference to fever,  but  this morning I couldn’t stop thinking about Flannery’s continual argument against the modern expectation that “faith” is what brings us  contentment and satisfaction.  In the Gospel today,  Jesus says Peace be with You.  But that’s after the crucifixion, you know.

Also on Asbury’s mind- primary, really – was his mother.  How he blamed her for his own failure as a would-be artist, and how what he wanted to do most of all was make her see this.  To give her an enduring chill that would be the result of her awareness of what she had done to him.

He would hurt her, but that was just too bad.  It was what was necessary, he determined, to get her to see things as they really are. Irony, of course, comes to rest on him in the end as the Holy Ghost descends.

So I read and talked about this story about parents, children, disappointment, blame,  pride and being humbled.

Then I drove up to Knoxville, alone, thinking about Asbury, about that Holy Ghost, about peace be with you and doubt no longer.

I drove up to see my father’s house for the last time and sign the papers so someone new could live there now.

Tears?

Sadness that my father died six months ago, that my mother died eleven years ago, that my husband died three years ago. Sadness for my dad’s widow.  But then tempered, as I stood there and surveyed the surrounding houses and realized that almost every person who lived in those houses when we first moved in, is also dead.

Remembering that forty years ago, my parents were  exactly where I am now, watching the preceding generation begin to die off, absorbing their possessions, making sense of what they’d inherited – in every sense – and contemplating where to go from there.

There’s nothing unique about it.  It’s called being human. Not existing for a very long time, being alive for a few minutes, and then being dead for another very long time.

And in that short time, we try.  I’m not going to say “we try our best” because we don’t.  It’s why we ask for mercy.  Especially when we live our days under the delusion of self-sufficiency, placing our faith in ourselves and our poor, passing efforts, closed to grace…when we live like that…no, we’re not trying our best.  We need it,  that  Divine Mercy. We need it, and as Asbury has to learn, we need it to give, not just to take.  More

— 3 —

A summary of a session I lead on “The Displaced Person”

There is a priest in the story, the priest who brings the family (the Guizacs) to the farm, and then continues to visit Mrs. McIntyre. He is old and Irish, listens to Mrs. McIntyre’s complaints about her workers and the difficulties of her life with a nod and a raised eyebrow and then continues to talk to her about the teachings of the Church.

He is seen by the others as a doddering fool, talking about abstractions, not clued into the pressing issues of the moment, telling Mrs. McIntyre, for example, about what the Son of God has done, redeeming us,  “as if he spoke of something that had happened yesterday in town….”

And at the end, as Mrs. McIntyre watches the black figure of the priest bend over a dead man ” slipping something into the crushed man’s mouth…” we see why he spoke of it that way.

It did happen yesterday in town. It happens today.

He’s here.

The priest, too, is the only character who recognizes transcendence.  Every time he comes to the farm, he is transfixed by the peacocks (see the header on the blog today), a fascination the others think is just one more symptom of foolishness and “second childhood.”

You must be born again….

And here is the “irony.” Although steeped in Catholic faith and sensibilities, we know it is not ironic – but to the world’s eyes, it is. That the priest who expresses the mysteries in such matter-of-fact, “formulaic” ways, ways which even theologians today fret are not nuanced or postmodern enough, which they would like to dispense with in favor of…what, I am not sure, unless it is one more set of windy journal articles…this priest is, as I said, the only character who can recognize beauty and the transcendent reflected there. And the one who embodies Mercy.

Flannery O’Connor always said that she found the doctrines of the Church freeing – and this is what she means.

And the story ends:

Not many people remembered to come out to the country to see her except the old priest. He came regularly once a week with a bag of breadcrumbs and, after he had fed these to the peacock, he would come in and sit by the side of her bed and explain the doctrines of the Church.

 

— 4 —

 

This one on the collection of her book reviews for the Atlanta Archdiocesan paper. 

Most of what O’Connor reviewed was non-fiction, and she did not like most of the fiction she did review – J.F. Powers, Paul Horgan and Julien Green being the unsurprising exceptions in the otherwise flowerly garden of pietistic fiction she endured.

The non-fiction choices are fascinating, although not a surprise to anyone familiar with the contents of O’Connor’s personal library and the scope of her reading we can discern from her letters. She was very concerned with the intellectual life of American Catholics and indeed saw what she was doing for the papers as in some way an act of charity in which readers might be encouraged to read beyond the pieties.

She was especially interested in Scripture, dismayed that Catholics did not read more of it, and quite interested in the Old Testament, especially the prophets. Again, perhaps not a surprise? She was, as is well-known, quite interested in Teilhard de Chardin, and reviewed a few books by Karl Barth, as well.

— 5 –

And….my piece “Stalking Pride” – which I think is a decent introduction:

Robert Coles answered the question well when he wrote of O’Connor, “She is stalking pride.” For Flannery O’Connor, faith means essentially seeing the world as it is, which means through the Creator’s eyes. So lack of faith is a kind of blindness, and what brings on the refusal to embrace God’s vision — faith — is nothing but pride.

O’Connor’s characters are all afflicted by pride: Intellectual sons and daughters who live to set the world, primarily their ignorant parents, aright; social workers who neglect their own children, self-satisfied unthinking “good people” who rest easily in their own arrogance; the fiercely independent who will not submit their wills to God or anyone else if it kills them. And sometimes, it does.

The pride is so fierce, the blindness so dark, it takes an extreme event to shatter it, and here is the purpose of the violence. The violence that O’Connor’s characters experience, either as victims or as participants, shocks them into seeing that they are no better than the rest of the world, that they are poor, that they are in need of redemption, of the purifying purgatorial fire that is the breathtaking vision at the end of the story, “Revelation.”

The self-satisfied are attacked, those who fancy themselves as earthly saviors find themselves capable of great evil, intellectuals discover their ideas to be useless human constructs, and those bent on “freedom” find themselves left open to be controlled by evil.

What happens in her stories is often extreme, but O’Connor knew that the modern world’s blindness was so deeply engrained and habitual, extreme measures were required to startle us: “I am interested in making up a good case for distortion, as I am coming to believe it is the only way to make people see.”  More

— 6 —

Slight – ever so slight – shift in perspective. “The Nun Who Wrote Letters to the Greatest Poets of Her Generation:”

In April 1948, Wallace Stevens received a letter from a nun. Her name was Sister Mary Bernetta Quinn, and she was completing her PhD at the University of Wisconsin. It was their first correspondence, and she’d enclosed some notes on his poetry, for which he was thankful: “It is a relief to have a letter from someone that is interested in understanding.” His short response to her includes a curious personal admission: “I do seek a centre and expect to go on seeking it.”

In 1951, after a literary critic detected a sense of spiritual “nothingness” in his poetry, Stevens wrote Sister Bernetta with a clarification: “I am not an atheist although I do not believe to-day in the same God in whom I believed when I was a boy.” Considering the debate over Stevens’s deathbed conversion to Catholicism, his heartfelt letters to Sister Bernetta are tantalizing. What made the poet comfortable sending such honest thoughts from Hartford, Connecticut to Winona, Minnesota?

 

 

— 7 —

Yes, someone with considerably fewer gifts has just published a book – I wrote about The Loyola Kids Book of Signs and Symbols here. 

NOTE: If you really want a copy soon – I have them for sale at my online bookstore (price includes shipping)  Email me at amywelborn60 AT gmail if you have a question or want to work out a deal of some sort. I have many copies of this, the Loyola Kids Book of Bible Stories, the Prove It Bible and the Catholic Woman’s Book of Days on hand at the moment.

 

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

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Today is the memorial of Blessed Solanus Casey, beatified last fall. 

Solanus Casey is very important to us here. My late husband Michael was devoted to him, and, for example, wrote this about Fr. Solanus as “The Priest who saved my life.” Of course, he died just a few weeks after writing that…but there was that other time….

Here’s a good article from the Michigan Catholic about various locations with connection to Fr. Solanus.  

(Here is a blog post of mine, written a few years later, reflecting on the very weirdly timed discovery of a photograph of Michael and Fr. Groeschel at the St. Felix Friary where Fr. Solanus had lived and where Fr. Groeschel had known him.)

Anyway. 

When we lived in Fort Wayne in northern Indiana, we would often find our way to the Solanus Casey Center in Detroit – either because we were going to Detroit for some Solanus Casey Beatificationreason or we were on our way to Canada.  Solanus Casey has been important to our family, and I find him such an interesting person – and an important doorway for understanding holiness.

For that is what Solanus Casey was – a porter, or doorkeeper, the same role held by St. Andre Bessette up in Montreal.  They were the first people those in need would encounter as they approached the shrine or chapel.

And it was not as if Solanus Casey set out with the goal of being porter, either. His path to the Franciscans and then to the priesthood was long and painful and in some ways disappointing. He struggled academically and he struggled to fit in and be accepted, as one of Irish descent in a German-dominated church culture. He was finally ordained, but as a simplex priest – he could say Mass, but he could not preach or hear confessions – the idea being that his academic weaknesses indicated he did not have the theological understanding deemed necessary for those roles.

But God used him anyway. He couldn’t preach from a pulpit, but his faithful presence at the door preached of the presence of God.  He couldn’t hear confessions, but as porter, he heard plenty poured from suffering hearts, and through his prayers during his life and after his death, was a conduit for the healing grace of God.

This is why the stories of the saints are such a helpful and even necessary antidote to the way we tend to think and talk about vocation these days, yes, even in the context of church. We give lip service to being called and serving, but how much of our language still reflects an assumption that it’s all, in the end, about our desires and our plans? We are convinced that our time on earth is best spent discovering our gifts and talents, nurturing our gifts and talents, using our gifts and talents in awesome ways that we plan for and that will be incredible and amazing and world-changing. And we’ll be happy and fulfilled and make a  nice living at it, too. 

I don’t know about you, but I need people like Solanus Casey to surround me and remind me what discipleship is really about.

He’s in the Loyola Kids Book of Heroes. Here’s the first page. 

Solanus Casey Beatification

 

For the most up-to-date news on the cause, check out the Fr. Solanus Casey Guild Facebook page. 

(For information on my new book – the Loyola Kids Book of Signs and Symbols – go here. )

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Seventeen – seventeen – years ago, I was asked by Loyola Press to write a saints book for saintscoverndchildren. I signed the contract – it would be the first book I’d written, along with, about the same time, Prove It God for Our Sunday Visitor. I procrastinated and procrastinated until it was early January, the book was due on March 1, and I had barely written a word. But I don’t miss deadlines. Even as I put off working….so I wrote the book in two months. Two intense months – and it’s still in print (as is Prove It God).  And it’s pretty good!

(To get a sample – the feastday of St. Ignatius Loyola is on July 31. Loyola has my entry from the saints book up on their website as “Saint Story” for his feast. Go here for that. )

The Loyola Kids Book of Heroes followed a few years later, and then several years later, we did The Loyola Kids Book of Bible Stories. 

And now, here you go – The Loyola Kids Book of Signs and Symbols. 

amy-welborn3

I’m just so proud of all of these books. My words are okay, but what really makes them are the design and the art. I’m very grateful to Loyola for the editorial vision that produces these books and their ability to find such gifted designers and artists.

Now, a word about this book. 

It wasn’t my idea – it was Loyola’s, as was, this time, the structure, which I think is very smart.

Each entry has two pages. Top left is a beautiful illustration of the sign or symbol.

Under that is a simple, basic explanation, suitable for younger elementary aged children.

The right side page of the spread provides a more detailed explanation of the sign or symbol, suitable for older kids.

From the introduction:

The Kingdom of Heaven is like…..

…a mustard seed.

…a treasure hidden in a field

….leaven

                Think about the most important things in your life: feelings, ideas, emotions, realities, and hopes. Now try to explain these things in a way that communicates the depth and breadth and truth of what you’ve experienced.

                It’s hard. It might even be impossible. For we all know this: no matter how eloquent we are, what we express only touches on the surface of what’s real. What’s more, the deeper and more important the reality, the more challenging it is to adequately express.

                But we still try, because we are created to do so. We’re created in God’s image, which means we’re created to be in deep communion, to understand, to imagine, to love and create. And so to do so, we depend on metaphors and similes, signs and symbols.

                Signs and symbols are not add-ons to human communication. All Signs_Symbols_Amy_Welborncommunication, from letters to words to hugs to great paintings, is symbolic. For what are signs and symbols? They are expressions that represent something beyond themselves.

                So, yes, written and oral speech is symbolic. Gestures are symbols. Images, music, food, nature – all of what we see can be incorporated into life in symbolic ways.

                Just as Jesus himself used that most absorbing means of human communication – the story – to communicate with us, so did he use deeply symbolic language as well as signs. The Scriptures are woven with imagery that remains fundamental to our understanding of God: rock, shepherd, right hand…

Spirituality involves the deepest realities of all: the human soul and its relation to the Creator. Signs and symbols play an especially rich and important role in this part of life.

Signs and symbols have always been important in Christian life and faith. Human beings are, of course, natural artists and communicators, so we use symbols to express deep realities. Early Christianity developed in an environment in which persecution was a frequent fact of life, so symbols became a way to communicate and build bonds and pass on the truths of the faith in ways that hostile outsiders could not understand.

                Signs and symbols have played a vital role in Christian life over the centuries for another reason: for most of Christian history, most Christians could not read. In these pre-literate societies, most people learned about their faith orally, as parents, catechists and clergy passed on prayers and basic teachings. They also learned about their faith in the context of cultures in which spiritual realities were made visible throughout the year, through symbolic language and actions: they lived in the rhythm of liturgical feasts and seasons. They participated in the Mass and other community prayers, rich with symbolic gestures, images and even structured in a highly symbolic way, from beginning to end. Their places of worship, great and small, were built on symbolic lines, and bore symbolic artwork inside and out.

                These people might not have been able to read – but they could read.

Their books were made of stone, of paint, of tapestry threads, of gestures, chant and the seasons of the year.

                They could indeed read – they could read this rich symbolic language of the faith. Their language was one that communicated the realities of salvation history and God’s mercy and love through images of animals, plants, shapes and design.  They knew through these symbols that God is justice, God is beauty and with God, there waits a feast.

                We still, of course, speak this symbolic language, but the welcome increase in reading literacy has also privileged that particular form of symbolic communication, so that we often think that verbal expression – what we can read on the printed page – is somehow more “real” – more expressive of what’s true and certainly more appropriate for the mature believer who has surely moved beyond imagery, just as, when we are young, a sign of growing maturity to us is that we can read a book with no illustrations.

                But when we think about it, we realize that this privileging of the spoken or written word is just not true to what human beings really value.

                After all, what do we say?

Actions speak louder than words.

                And it’s true. The deepest realities of life – joy, love, passion, grief, hope – can certainly be expressed with words, how often to we raise our hands in resignation, knowing that in this moment, we’ve said all we can, even though we know and mean so much more?

There are no words…

…..

…..The rich world of Christian sign and symbols is a gift for children. The simplicity of imagery meets them where they are, and the depth and richness of this same imagery prepares the soil for deeper understanding. When a child’s faith is lived in the midst of a wealth of imagery at home, at church and in broader culture, she is continually assured that she is not alone, that God is present in every aspect of this world he created, and that God meets her where she is. She’s taught from the beginning this truth that the world is much more than what we can initially apprehend. She’s taught that the spiritual life involves soul and body, reason and imagination, ideas and the tangible. She learns to live faith in a Biblical, holistic, Catholic way.

The book is available from Loyola, of course. 

It is listed on Amazon, but apparently not yet in the warehouse. 

If you have a local Catholic bookstore, let them know about the book. I’d appreciate it.

I have copies here. I have loads, and I also have a lot of the Bible Stories. You can order them through my bookstore here, or if you want to do the exchange outside of the PayPal Universe, email me at amywelborn60 AT gmail.

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