Archive for the ‘Pope’ Category

My kids know all about St. Jerome because we frequent art museums, and St. Jerome is a very popular subject. I don’t think you can hit a museum with even the most meager medieval or renaissance collection and not encounter him. And since the way I have engaged my kids in museums since forever  – besides pointing out gory things – is to do “guess the saint” and “guess the Bible story” games -yes, they can recognize a wizened half-naked skull-and-lion accompanied St. Jerome from two galleries away.

amy-welborn2 amy-welborn3

"amy welborn"


Good children’s books on St. Jerome:

Oh my gosh!

Margaret Hodge’s version with paintings by Barry Moser is..OUT OF PRINT?!

Well, thank goodness we have a copy, and hey, publishers…somebody pick this up and bring it back into print. Free advice, no charge.

Not surprisingly, Rumer Godden’s version is also out of print. 

Oh well…maybe you can find them at the library? Again…Catholic publishers..get on this!

I have St. Jerome in The Loyola Kids’ Book of Saints under “Saints are people who help us understand God.”

And now…from 2007. Two GA talks devoted to Jerome. From the first:

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

And from the second

Truly “in love” with the Word of God, he asked himself: “How could one live without the knowledge of Scripture, through which one learns to know Christ himself, who is the life of believers?” (Ep. 30, 7). The Bible, an instrument “by which God speaks every day to the faithful” (Ep. 133, 13), thus becomes a stimulus and source of Christian life for all situations and for each person. To read Scripture is to converse with God: “If you pray”, he writes to a young Roman noblewoman, “you speak with the Spouse; if you read, it is he who speaks to you” (Ep. 22, 25). The study of and meditation on Scripture renders man wise and serene (cf. In Eph.,Prol.). Certainly, to penetrate the Word of God ever more profoundly, a constant and progressive application is needed. Hence, Jerome recommends to the priest Nepotian: “Read the divine Scriptures frequently; rather, may your hands never set the Holy Book down. Learn here what you must teach” (Ep. 52, 7). To the Roman matron Leta he gave this counsel for the Christian education of her daughter: “Ensure that each day she studies some Scripture passage…. After prayer, reading should follow, and after reading, prayer…. Instead of jewels and silk clothing, may she love the divine Books” (Ep. 107, 9, 12). Through meditation on and knowledge of the Scriptures, one “maintains the equilibrium of the soul” (Ad Eph., Prol.). Only a profound spirit of prayer and the Holy Spirit’s help can introduce us to understanding the Bible: “In the interpretation of Sacred Scripture we always need the help of the Holy Spirit” (In Mich. 1, 1, 10, 15).

A passionate love for Scripture therefore pervaded Jerome’s whole life, a love that he always sought to deepen in the faithful, too. He recommends to one of his spiritual daughters: “Love Sacred Scripture and wisdom will love you; love it tenderly, and it will protect you; honour it and you will receive its caresses. May it be for you as your necklaces and your earrings” (Ep. 130, 20). And again: “Love the science of Scripture, and you will not love the vices of the flesh” (Ep. 125, 11).

For Jerome, a fundamental criterion of the method for interpreting the Scriptures was harmony with the Church’s Magisterium. We should never read Scripture alone because we meet too many closed doors and could easily slip into error. The Bible has been written by the People of God and for the People of God under the inspiration of the Holy Spirit. Only in this communion with the People of God do we truly enter into the “we”, into the nucleus of the truth that God himself wants to tell us. For him, an authentic interpretation of the Bible must always be in harmonious accord with the faith of the Catholic Church. It is not a question of an exegesis imposed on this Book from without; the Book is really the voice of the pilgrim People of God and only in the faith of this People are we “correctly attuned” to understand Sacred Scripture.

Finally, Pope Benedict XV wrote an encyclical about St. Jerome on the 1500th anniversary of his death, and in it declared him the patron of all who study Sacred Scripture. You can read it here. 

Immense, then, was the profit Jerome derived from reading Scripture; hence came those interior illuminations whereby he was ever more and more drawn to knowledge and love of Christ; hence, too, that love of prayer of which he has written so well; hence his wonderful familiarity with Christ, Whose sweetness drew him so that he ran unfalteringly along the arduous way of the Cross to the palm of victory. Hence, too, his ardent love for the Holy Eucharist: “Who is wealthier than he who carries the Lord’s Body in his wicker basket, the Lord’s Blood in his crystal vessel?”[128] Hence, too, his love for Christ’s Mother, whose perpetual virginity he had so keenly defended, whose title as God’s Mother and as the greatest example of all the virtues he constantly set before Christ’s spouses for their imitation.[129] No one, then, can wonder that Jerome should have been so powerfully drawn to those spots in Palestine which had been consecrated by the presence of our Redeemer and His Mother. It is easy to recognize the hand of Jerome in the words written from Bethlehem to Marcella by his disciples, Paula and Eustochium:
What words can serve to describe to you the Savior’s cave? As for the manger in which He lay – well, our silence does it more honor than any poor words of ours. . . Will the day ever dawn where we can enter His cave to weep at His tomb with the sister (of Lazarus) and mourn with His Mother; when we can kiss the wood of His Cross and, with the ascending Lord on Olivet, be uplifted in mind and spirit?[130]

Filled with memories such as these, Jerome could, while far away from Rome and leading a life hard for the body but inexpressibly sweet to the soul, cry out: “Would that Rome had what tiny Bethlehem possesses!”[131]

68. But we rejoice – and Rome with us – that the Saint’s desire has been fulfilled, though far otherwise than he hoped for. For whereas David’s royal city once gloried in the possession of the relics of “the Greatest Doctor” reposing in the cave where he dwelt so long, Rome now possesses them, for they lie in St. Mary Major’s beside the Lord’s Crib. His voice is now still, though at one time the whole Catholic world listened to it when it echoed from the desert; yet Jerome still speaks in his writings, which “shine like lamps throughout the world.”[132] Jerome still calls to us. His voice rings out, telling us of the super-excellence of Holy Scripture, of its integral character and historical trustworthiness, telling us, too, of the pleasant fruits resulting from reading and meditating upon it. His voice summons all the Church’s children to return to a truly Christian standard of life, to shake themselves free from a pagan type of morality which seems to have sprung to life again in these days. His voice calls upon us, and especially on Italian piety and zeal, to restore to the See of Peter divinely established here that honor and liberty which its Apostolic dignity and duty demand. The voice of Jerome summons those Christian nations which have unhappily fallen away from Mother Church to turn once more to her in whom lies all hope of eternal salvation. Would, too, that the Eastern Churches, so long in opposition to the See of Peter, would listen to Jerome’s voice. When he lived in the East and sat at the feet of Gregory and Didymus, he said only what the Christians of the East thought in his time when he declared that “If anyone is outside the Ark of Noe he will perish in the over-whelming flood.”[133] Today this flood seems on the verge of sweeping away all human institutions – unless God steps in to prevent it. And surely this calamity must come if men persist in sweeping on one side God the Creator and Conserver of all things! Surely whatever cuts itself off from Christ must perish! Yet He Who at His disciples’ prayer calmed the raging sea can restore peace to the tottering fabric of society. May Jerome, who so loved God’s Church and so strenuously defended it against its enemies, win for us the removal of every element of discord, in accordance with Christ’s prayer, so that there may be “one fold and one shepherd.”

And finally, Fr. Steve Grunow:

There is another quality of St. Jerome’s character that will console many of us who struggle to be virtuous and holy, a quality which surprises many whose image of sanctity lacks a sense of how Christ’s holiness transforms human character. Jerome was known for being a cantankerous fellow. He struggled at times with the virtue of patience, could be overbearing with those who disagreed with him, and had a reputation for being cranky. One commentator on Saint Jerome’s life noted that perhaps Jerome chose to be a hermit, not so much as a heroic act of sacrifice, but because had he not lived alone, he most assuredly would not have been a saint! 

The spiritual lesson for us in this might be to remember that saints are not born with perfect characters and that even the holiest among us has become that way over time. This means that saints have shared with us all the qualities and weaknesses that vex us. However, flaws in character did not assuage them from seeking to know Christ and to live in such a way that their relationship with him was evident in their way of life. 

Therefore we should never believe that our weaknesses be justified as an excuse that exempts us from living as disciples of the Lord Jesus. The saints know their weaknesses and can readily admit them, but they also accept them as opportunities to for conversion and humility. 

Read Full Post »

(Click on any of the images in this post for a larger, clearer view. Do it with this old-school vintage infographic in particular. From a 1947 Catholic high school textbook) 

Warning: this is long and wordy and convoluted, but I really do have a point. Take it or leave it.

Is it a good thing that people proclaim that they are inspired by Pope Francis?

It’s hard to say “no” – so  won’t.  But I’ll still say something I’ve said before.  I find a lot of the purported “inspiration” I’m reading and hearing about a little odd.

Not to mention hyperbolic. This morning, John Allen’ Crux article says that yes, only “time will tell” if Pope Francis’ visit “changed America.”


And when I consider the ways that Catholic institutions and entities have been playing off the surge of #PopeisHope, most of it strikes me as theologically and spiritually short-sighted and even sort of weird. Unfortunate, even.

Circling back. Why do I find it “strange?”

Well, as have written before, I am at a loss to understand how Catholics, life-long or converts, can just now be learning, since the election of Pope Francis, that one of the virtues is charity. That, you know, as someone once said, “the greatest of these is love.”

Even without considering the possibility of daily prayer, devotions or spiritual reading and just assuming that most of us do the minimum, spiritually, I still have to ask: Do you people just not listen in church? At all? 

Why does it take Pope Francis to clue you into the nature of Christian discipleship and light your fire – don’t you ever listen to, you know, JESUS? 

What makes it all especially bizarre to me is that catechesis since the Second Vatican Council has had three basic themes: 1) God is Love  2) Help others  and (since, say, the early 90’s) 3) Catholic identity is awesome, you guys!

What I’m saying is that even in the desert of late 20th-century Catholic formation, the duty to live out the virtue of charity has not been exactly neglected.

So, okay, that’s the way it is. If Jesus’ words weren’t strong enough to nudge your conscience on how you spend your material resources and brief time on earth God has gifted you with, then hooray for the present moment.

But you know, being me, I can’t let go of this.  I keep trying to figure it out. Let me tease some of this out and think about history.

Supposedly, we are now all on high alert to the value of simplicity and a modest lifestyle and one which is harmony with the earth.  And this, apparently is a new thing and an amazing new direction for ..who? Catholics? Christians? The World? I’m not sure.

But was there ever  time in which Catholics were advised otherwise? Was wastefulness and exploitation of earthly resources ever deemed a virtue for Catholics? Were those kinds of decisions ever seen as matters irrelevant to the moral life?

The answer, of course, is no.  And if you want to understand how Catholics were expected to live out these values, look at the saints. Our saints live lives in imitation of Christ, which means emptying oneself and living, as He did, in humility. Yes, there have been wealthy and powerful people celebrated as saints, but their virtues always include heroic charity and, quite often, a turning away from that wealth and position.

(This is not to say this ideal was always lived out, even by the institution or church people themselves, who have been known to, er, enjoy the comforts of the culture in which they lived.)

So my puzzle is this: It used to be that everyone understood, even as they lived it out in the flawed way humans do, that the ideal Christian life was marked by humility, modesty, simplicity, and even asceticism. A Catholic life was ideally organized around practicing the virtues and the Works of Mercy.  To give a concrete example, I have below reproduced some scans from a mid-century (1947)  American Catholic high school religion textbook – this is book 4, so it’s for seniors.  The last half of the book is concerned with issues of Justice, and then apologetics.  The justice section is even longer than the apologetics section and contains a detailed outline of Quadragesimo Anno. 

I’d invite you to take a look at these pages – and to see if you think, even from these brief excerpts, whether these young people were being taught that the ideal Catholic life was closed-in, self-referential and narrow in 1947, before the Light Shone Forth.

In fact, it is the opposite.  The Catholic was taught he or she had a DUTY to live out the virtues and the Works of Mercy. To not do so was a SIN. 

So what is it that happened so that 70 years after this textbook was published, and fifty years after the Council that supposedly shot the Catholic laity straight into the world with all that Peace and Justice ammunition to “build the Kingdom,” there’s this massive, joyfully shocked reaction to Pope Francis’ emphasis on mission and outreach: Now I get it! Poor People! Peripheries! #WalkWithFrancis!

I’ve settled on three points of explaining this to myself.

  • Prosperity.  There’s more general prosperity now than ever before in human history, and you know what The Man said about wealth, needles and camels.  It’s true, and it doesn’t just apply to billionaires.  The satisfaction that we find in our stuff deafens us, and what does get through is rationalized: As long as I’m not too attached. Ach, taxes. I pay taxes that pay for food stamps for Those People Over There. Doesn’t that count? 
  • Social and economic segregation. A lot of people who are economically comfortable are able to live most of their lives without regular, meaningful encounters and relationships with others outside their class and that includes in the workplace, school, neighborhood and most significantly, modern parish.

Both of these act as enablers to our blindness.

And…I actually think, for 21st century Catholics, this next one is key. Let’s see if I can explain it in a way that makes sense because it’s kind of a mess in my head:

  • The emphasis of post-Vatican II formation of both children and adults has been freedom and the individual relationship with God, mediated to some extent through the Church, but mostly through the sacraments, rather than the bigger, thicker tradition.  The “old” mode of formation in discipleship was about sharing the love of Christ, but it was articulated within a bigger philosophical and theological framework and a framework of responsibility and duty to norms articulated by the Church in the name of Christ and visible in the lives of the saints.

So what happened? That was dispensed with. Boom. Gone. All the talk of “the virtues” and the “works of Mercy” was mostly abandoned because it was seen as at best irrelevant to and and worst constrictive of the spiritual freedom and individuality of each person’s journey. We don’t do those things because a “rule” tells us to or because we are “fearful” of the consequences or because we are children who have to be directed how to act by the patriarchal Church.  We give freely out of love, rooted in our own individual story, responding to the Spirit at any given moment, inspired by the example of Jesus our brother. And moreover, we’re all about the new and what was old is of no value any more.

What’s left is us, some other people who live in another part of town and are “poor,” some idealistic words that we know Jesus said that really aren’t that much different from what other good and noble leaders have said, so hey, take your pick and do what you’re moved to do.

There’s no comprehensive understanding of what the world really is, organically developed over two thousand years, articulated in a common and fairly well-understood philosophical and theological language. (read the excerpts below to see the difference).

I especially like the reminder, regarding the virtues: But the world hardly knows them, but it must be told about them, and as it will hardly listen to the Church, you must do the preaching by your lives. 

An interesting recognition of reality!

And of the importance of the lay role in the world.  No, it wasn’t invented in the last few decades.

For the next few pages, I’m interested in the treatment of covetousness. (starts at the end of the right-hand page below)  It covers a host of issues that people seem to think are just being raised by Pope Francis, like, today. #freshair #newspiritblowing

Now, if you read through the material on covetousness, perhaps you can see more of what I’m grappling with.

The Church’s treatment of this issue is comprehensive, detailed, and aware of the realities of human life. Today, what we mostly hear regarding a Christian’s relationship to material goods is, “Jesus said to the rich young man….!” or “St. Francis gave up stuff!”

And not much else.

Do you see the difference between that and the past articulation of these issues? The reasons for the proper Christian attitude toward stuff is articulated in a context which is rooted in truths about the nature of the human person, the nature of created things, and our proper relationship to those things in light of our final end and the purpose of our life on earth.


Perhaps this was inadquate. Perhaps, in reality, it did come across and was lived as one big game of Chutes and Ladders with randomly established rules by a distant authority, as David Lodge described it in his novel, How Far Can You Go?

The American title is Souls and Bodies, which is fine but clearly inferior to the British title, which conveys Lodge’s subject ingeniously: The young Catholics growing up in the 50’s were obsessed with the question of how far could they go sexually before reaching a certain level of sin, but then the question of “how far can you go” took on another sense as the Church they had chafed in did in fact change and the question turned – how far can you go with all of these changes until what’s left is no longer recognizable?

I don’t know. I wasn’t there. And I’m for sure not looking at all of this through nostalgic glasses. I’ve written about this before a great deal.  There was obviously a big problem in the pre-Vatican II Church if things fell apart so quickly afterwards. Obviously.


My point, for the few who are still reading, is that as it evolved over the centuries, the Catholic sense was that the individual’s moral life was oriented towards living in imitation of Christ, and the framework for that was clear: virtues/works of mercy lived by people most of whom did not have a lot, if anything to spare, materially.

The idea that a Catholic life was visibly marked, above all, by living out the virtues in a sacrificial way and living humbly and simpy IS NOT NEW.

It is in the Gospel. 

Read it.

It is in the lives of the saints. 

Get to know them. Imitate them.

It is articulated in Tradition. Which, you know, is still in effect.

Study it.

Now – one more thing. In a way I suppose I am saying, “Don’t be startled by what Pope Francis says about this. He’s not saying anything different from what the Church has always taught!”

But in a way I’m also not saying that.

Because one of the problems with Pope Francis’ rhetoric has been its fairly consistent independence as articulated from the traditional Catholic-talk language and framework used to talk about these matters. Or much of anything. His mode of expression does not explicitly rest in this framework or refer to it very often. It’s usually centered on “Jesus says…” and then “I say to you…”  without reference to theological or spiritual principles that, like it or not, provide the scaffolding for Catholic thinking on these matters.

His rhetoric does not explicitly lead one to consider that what is being said rests in a broader tradition rooted in Christ and developed, through the guidance of the Spirit, over time, and still pertinent today. His rhetoric leads many listeners to the conclusion that the value of what is being articulated lies mostly in the fact that the present Pope is saying it.

This is a problem because then the strength of the teaching rests, from the listener’s perspective, on the personal perspective of the speaker, with all of his limitations,  rather than the deeper, broader wisdom tradition and authority of the Church, big, deep, complex, and rooted in the authority of Christ.  It’s a problem for a lot of reasons, among them, the implications for the listener’s understanding of the role of the papacy in the Church.

We don’t do good stuff because The Pope Wants Us To.  We follow Christ because we are baptized and he calls us. If the witness of a Pope or the way he articulates the faith he is charged with protecting and teaching helps  and energizes us, fantastic! But #walkwithFrancis? No. #WalkWithJesus. Period.

My point is that it might seem like a good thing that people are inspired by Pope Francis’ articulation of these values, but what is problematic is that the response at this point, seems weirdly focused on personality  and so ignorant of the Gospel and the Church’s articulation of the Gospel over the centuries, it makes me go all:

Because #ifyouwantpeaceworkforjusticeetc

Oh, and let me address – before it’s raised – the assertion that: “Speaking as a pastor is so great. That’s what we need! Not that…theology!”  Well, the problem with that is obviously, the minute you start trying to put the words of Jesus into practice, you run into complexities:  What does it mean, Jesus’ answer to the rich young man? Does that mean I shouldn’t have anything? Should I not spend resources to go to law school? Is it immoral for me to make money from working in a restaurant that sells food for more than the cost of production? What *is* a living wage? What *is* the responsibility, concretely speaking of a community towards the poor? What is *my* responsibility, as a parent or as a vowed religious, as a old person as a child?

The questions multiply very quickly, and “pastoral” talk just as quickly shows itself to be inadequate as a sole response. Theological, spiritual and philosophical conversations happen for a reason. The Catholic tradition takes those conversations into account in formulating expressions of what is True, and it is part of the role of Church authority to explicitly bring those conversations and answers into the world.

And finally, if your rhetoric is not enmeshed in, informed by and dependent on that greater Revelation and Tradition, explicitly and at all times, the impression is given that the authority for what you are saying rests on you, your personality and your perspective. Not what Catholic catechesis, the presbyterate, episcopacy or papacy is supposed to be about

Tomorrow: On welcoming, closed up churches, narrowness and accompanying. #SaintStyle

Read Full Post »

I have a long-overdue blog post about a certain book I read  while back. I had read it on the Kindle app, and highlighted quite a bit. What I wanted was a way to copy and paste those highlights – I found some instructions here, if you are interested. (Basically, go to Kindle.Amazon.com, sign in, and find, er, “Your Highlights.”)

I thought it might be fun to share some of these highlights from a couple of years worth of reading on Kindle, randomly.  So without cheating and planning brilliant and ironic choices, I’m going to share the…let’s see …third…highlight from every book’s list that’s stored. Let’s see what we’ve got:

(I think they go in reverse chronological order, most recently read first. These are from the last couple of years.)

  • People were nice if you found the right ones. The trouble was there were so many of the wrong ones.  The Expendable Man by Dorothy B. Hughes
  • And suppose that you have nothing in you except your egoism and a dexterity that goes no higher than the elbow: suppose that your real gift is for a detailed, academic, representational style of drawing, your real métier to be an illustrator of scientific textbooks. How then do you become Napoleon? “Benefit of Clergy: Some Notes on Salvador Dali” – George Orwell
  • It is accomplished by unflagging assiduity in the system of puffing. To puff and to get one’s self puffed have become different branches of a new profession. – The Way We Live Now. Anthony Trollope
  • Two further steps result naturally from this second remark. To begin with, we must take note of the fact that the community of Jesus’ disciples is not an amorphous mob. At its center are the Twelve, who form a compactly knit core.  Called to Communon  – Joseph Ratzinger
  • I felt for quite a while as though four inches had been clipped from my shoulders, three inches from my height, and for good measure, someone had removed my ribs and my chest had settled meekly in towards my back. Good-bye Columbus by Philip Roth
  • Captain Wawn is crystal-clear on one point: He does not approve of missionaries. They obstruct his business. They make “Recruiting,” as he calls it (“Slave-Catching,” as they call it in their frank way) a trouble when it ought to be just a picnic and a pleasure excursion. Following the Equator  by Mark Twain
  • “Which of the extremes of human temperature does your courage start from—the dead cold or the white hot?”  No Name by Wilkie Collins
  • Almost home, stuck in traffic, I gazed south toward the Art Deco tower of the Wiltern Theater and thought: Well, one part’s over. I will never have to go through the first day after finding out I have cancer again.  Stripped by Heather King.
  • I confess I could not follow him clearly. He seems deeply interested in Church matters. Are you quite sure he is right in the head? I have noticed again and again since I have been in the Church that lay interest in ecclesiastical matters is often a prelude to insanity.  Decline and Fall by Evelyn Waugh
  • Old Suarez was there waiting in the cambio line, the exchange line, a revolutionary in coat and tie and black felt hat. He was all in black, watchful, on the lookout for little signs of disrespect to his person. A big American woman had sat down on him once. She hadn’t seen him on the park bench. Today he was lecturing. The leathery woman in front of him was from Winnipeg. She painted big brown landscapes. Suarez didn’t think much of Canadians either and he was setting her straight on a few things. Their nation was illegitimate. Their sovereignty had been handed to them on a platter, an outright gift, instead of having been properly won through force of arms. The birth throes had to be violent. There had to be blood. Gringos by Charles Portis
  • Through the entire body of the church not a man was to be seen. Incidents of Travel in the Yucatan. John L. Stephens
  • She chose a tall, glassy, urban-looking building of the kind that made conservationist groups send round-robin letters, accompanied by incriminating photographs, to newspapers in Lausanne. “From the Fifteenth District” in “Paris Stories” by Mavis Gallant
  • He’s looking for one image that will connect or combine or embody two points; one is a point in the concrete, and the "amy welborn"other is a point not visible to the naked eye, but believed in by him firmly, just as real to him, really, as the one that everybody sees.  Mysteries and Manners by Flannery O’Connor
  • ‘Just a minute, gentlemen,’ Shivlochan, BA (Professor), said, rising. ‘You are rejecting the doctrine of non-violence. Do you realize that?’ ‘Rejecting it just for a short time,’ Misir said impatiently. ‘Short short time.’  A House for Mr. Biswas by V. S. Naipul (never finished that one)
  • What was Camille doing right now? She was home, Judith knew that much, but your daughter being home was a consolation of yesteryear. With the Internet, Camille might as well be leaning against a lamppost in New Orleans or São Paulo. To Be Sung Underwater by Tom McNeal
  • Whole paragraphs were maddeningly free of both mistakes and meaning. Nate in Venice by Richard Russo
  • And then there is the question, on which so much depends, of how we react to the damage: whether we admit it or repress it, and how this affects our dealings with others. Some admit the damage, and try to mitigate it; some spend their lives trying to help others who are damaged; and then there are those whose main concern is to avoid further damage to themselves, at whatever cost. And those are the ones who are ruthless, and the ones to be careful of. The Sense of an Ending by Julian Barnes.

…well, that was entertaining.

And also Exhibit A in “Why I didn’t even try to get a doctorate” – can’t focus. Too scatterbrained.

But then I realized that the book I needed the highlights from was not a Kindle book after all, but a book downloaded onto the app from archive.org…oh well…..

Read Full Post »

From B16,back in 2006:

On the basis of these simple observations that result from the Gospel, we can advance a pair of thoughts.

The first is that Jesus welcomes into the group of his close friends a man who, according to the concepts in vogue in Israel at that time, was regarded as a public sinner.

Matthew, in fact, not only handled money deemed impure because of its provenance from people foreign to the "amy welborn"People of God, but he also collaborated with an alien and despicably greedy authority whose tributes moreover, could be arbitrarily determined.

This is why the Gospels several times link “tax collectors and sinners” (Mt 9: 10; Lk 15: 1), as well as “tax collectors and prostitutes” (Mt 21: 31).

Furthermore, they see publicans as an example of miserliness (cf. Mt 5: 46: they only like those who like them), and mention one of them, Zacchaeus, as “a chief tax collector, and rich” (Lk 19: 2), whereas popular opinion associated them with “extortioners, the unjust, adulterers” (Lk 18: 11).

A first fact strikes one based on these references: Jesus does not exclude anyone from his friendship. Indeed, precisely while he is at table in the home of Matthew-Levi, in response to those who expressed shock at the fact that he associated with people who had so little to recommend them, he made the important statement: “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners” (Mk 2: 17).

The good news of the Gospel consists precisely in this: offering God’s grace to the sinner!

Elsewhere, with the famous words of the Pharisee and the publican who went up to the Temple to pray, Jesus actually indicates an anonymous tax collector as an appreciated example of humble trust in divine mercy: while the Pharisee is boasting of his own moral perfection, the “tax collector… would not even lift up his eyes to heaven, but beat his breast, saying, “God, be merciful to me a sinner!'”.

And Jesus comments: “I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Lk 18: 13-14).

Thus, in the figure of Matthew, the Gospels present to us a true and proper paradox: those who seem to be the farthest from holiness can even become a model of the acceptance of God’s mercy and offer a glimpse of its marvellous effects in their own lives.

St John Chrysostom makes an important point in this regard: he notes that only in the account of certain calls is the work of those concerned mentioned. Peter, Andrew, James and John are called while they are fishing, while Matthew, while he is collecting tithes.

These are unimportant jobs, Chrysostom comments, “because there is nothing more despicable than the tax collector, and nothing more common than fishing” (In Matth. Hom.: PL 57, 363). Jesus’ call, therefore, also reaches people of a low social class while they go about their ordinary work.

Another reflection prompted by the Gospel narrative is that Matthew responds instantly to Jesus’ call: “he rose and followed him”. The brevity of the sentence clearly highlights Matthew’s readiness in responding to the call. For him it meant leaving everything, especially what guaranteed him a reliable source of income, even if it was often unfair and dishonourable. Evidently, Matthew understood that familiarity with Jesus did not permit him to pursue activities of which God disapproved.

The application to the present day is easy to see: it is not permissible today either to be attached to things that are incompatible with the following of Jesus, as is the case with riches dishonestly achieved.

Jesus once said, mincing no words: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me” (Mt 19: 21).

This is exactly what Matthew did: he rose and followed him! In this “he rose”, it is legitimate to read detachment from a sinful situation and at the same time, a conscious attachment to a new, upright life in communion with Jesus.

Read Full Post »

Here’s a graphic outlining the Pope’s itinerary in Cuba, via Catholic News Agency.

Text of today’s homily

Here are the speeches and homilies from JPII’s 1998 trip to Cuba

B16 in 2012

Read Full Post »

As we prepare for Pope Francis’ visit to Cuba and the United States, over at the excellent blog Supremacy and Survival, devoted to exploring the English Reformation, Stephanie Mann is marking the 5th anniversary of Pope-Emeritus Benedict XVI’s pastoral visit to Scotland and England.  

The Catholic Herald has reposted an editorial written by William Oddie five years ago:

The richness, volume and sheer variety of the teaching the Pope gave us, and its perfect suitability for each of its many very different audiences, ranging from his intellectually hugely impressive address to the leaders of civil society in Westminster Hall to his call to that enthusiastic audience of schoolchildren to aim at becoming saints, was astonishing. And perhaps the first thing that needs to be said is that this was above all a personal triumph for the Holy Father himself. What came over consistently was the huge warmth, the seemingly inexhaustible loving kindness of the Pope’s gentle but nevertheless powerful personality. After all the caricatures, the man emerged.

That talk to schoolchildren was five years ago today, and out of it came our book Be Saints!

Watercolors by the wonderful Ann Engelhart.

Ann was interviewed about her work on this book here. 

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

Special offer through this weekend:

In honor of this anniversary, you can get Be Saints  for $9.00/copy (including shipping) or five copies for $40.00 (includes shipping).  Go here to the bookstore. If you have problems with any of the forms, just email me at amywelborn60-at-gmail.com.

Read Full Post »

..is today’s memorial.

From Word on Fire:

In his time as archbishop he dedicated himself to bringing his people into closer union with God by instructing them in the faith. One biographer reports that, at a time when sermons were common in Capua only during Advent and Lent, St. Robert dutifully preached every Sunday and feast day in Capua and went to great trouble to get to the remote portions of his diocese during the week in order to catechize his congregation. Though he was recalled to Rome for service to the universal Church after only a short period of ministry in Capua, he never ceased to be mindful of the education of the faithful.

In the last years of his life he wrote several spiritual books that became immensely popular among the laity. Reportedly the most famous of these was The Mind’s Ascent to God by the Ladder of Created Things. He notes in this work how easy it is for man to forget God since he “can neither see nor easily think about him nor cleave to him in affection…” Therefore, following such masters as St. Paul, St. Bonaventure, and St. Thomas Aquinas, he offers a series of meditations on the works of God to help bring men to greater knowledge and love of the Creator. He demonstrates that we can come to know just how close God is to us by pondering created reality, for it is a true (though by no means comprehensive) reflection of his majesty and perfection.

From B16, back in 2011:

His preaching and his catechesis have that same character of essentiality which he had learned from his Ignatian education, entirely directed to concentrating the soul’s energies on the Lord Jesus intensely known, loved and imitated. In the writings of this man of governance one is clearly aware, despite the reserve behind which he conceals his sentiments, of the primacy he gives to Christ’s teaching.

St Bellarmine thus offers a model of prayer, the soul of every activity: a prayer that listens to the word of God, that is satisfied in contemplating his grandeur, that does not withdraw into self but is pleased to abandon itself to God.

A hallmark of Bellarmine’s spirituality is his vivid personal perception of God’s immense goodness. This is why our Saint truly felt he wasa beloved son of God. It was a source of great joy to him to pause in recollection, with serenity RobertBellarmineand simplicity, in prayer and in contemplation of God.

In his book De ascensione mentis in Deum — Elevation of the mind to God — composed in accordance with the plan of theItinerarium [Journey of the mind into God] of St Bonaventure, he exclaims: “O soul, your example is God, infinite beauty, light without shadow, splendour that exceeds that of the moon and the sun. He raised his eyes to God in whom is found the archetypes of all things, and of whom, as from a source of infinite fertility, derives this almost infinite variety of things. For this reason you must conclude: whoever finds God finds everything, whoever loses God loses everything”.

In this text an echo of the famous contemplatio ad amorem obtineundum — contemplation in order to obtain love — of theSpiritual Exercises of St Ignatius of Loyola can be heard. Bellarmine, who lived in the lavish and often unhealthy society of the end of late 16th and early 17th centuries, drew from this contemplation practical applications and applied them to the situation of the Church of his time with a lively pastoral inspiration.

In his book De arte bene moriendi — the art of dying a good death — for example, he points out as a reliable norm for a good life and also for a good death regular and serious meditation that should account to God for one’s actions and one’s way of life, and seek not to accumulate riches on this earth but rather to live simply and charitably in such a way as to lay up treasure in Heaven.

In his book De gemitu columbae — the lament of the dove — in which the dove represents the Church, is a forceful appeal to all the clergy and faithful to undertake a personal and concrete reform of their own life in accordance with the teachings of Scripture and of the saints, among whom he mentions in particular St Gregory Nazianzus, St John Crysostom, St Jerome and St Augustine, as well as the great founders of religious orders, such as St Benedict, St Dominic and St Francis.

Bellarmine teaches with great clarity and with the example of his own life that there can be no true reform of the Church unless there is first our own personal reform and the conversion of our own heart.

Bellarmine found in the Spiritual Exercises of St Ignatius recommendations for communicating the profound beauty of the mysteries of faith, even to the simplest of people. He wrote: “If you have wisdom, may you understand that you have been created for the glory of God and for your eternal salvation. This is your goal, this is the centre of your soul, this the treasure of your heart. Therefore consider as truly good for you what leads you to your goal, and truly evil what causes you to miss it. The wise person must not seek felicitous or adverse events, wealth or poverty, health or sickness, honours or offences, life or death. They are good and desirable only if they contribute to the glory of God and to your eternal happiness, they are evil and to be avoided if they hinder it” (De ascensione mentis in Deum, grad. 1).

These are obviously not words that have gone out of fashion but words on which we should meditate at length today, to direct our journey on this earth. They remind us that the aim of our life is the Lord, God who revealed himself in Jesus Christ, in whom he continues to call us and to promise us communion with him. They remind us of the importance of trusting in the Lord, of expending ourselves in a life faithful to the Gospel, of accepting and illuminating every circumstance and every action of our life with faith and with prayer, ever reaching for union with him. Many thanks.

Read Full Post »

Older Posts »

%d bloggers like this: